Fragments of the SS Psycho_Social Strategy manual
www.nimrodderosario.com
Luis Felipe Cires Moyano Roca (1946 - 1996), better known
as Nimrod of Rosario, was an Argentine writer and founder of
the Order of Tyrodal Knights of the Argentine Republic (OCTRA).
His two most important written works are The Mystery of
Belicena Villca and the Fundamentals of Hyperborean Wisdom.
"Belicena Villca" represents a bridge to originality, for never
before has any author demonstrated such gnostic and political
enlightenment. It is said in some circles that in order to write
the Novela Mágica he had to study more than 5000 books.
Nimrod's work shows a link between National Socialism and
Aryan spiritual traditions, mainly Gnosticism, thus creating a
spiritual system known as the Hyperborean Wisdom.
He met with political and social personalities at home and
abroad. At the end of 1973 he travelled to Antarctica in the
icebreaker ARA Gral. San Martín, to the Belgrano base, the
southernmost base on the Antarctic continent, with the secret
intention of finding traces of officers and Germans of the Third
Reich on that continent.
In addition to the two aforementioned works by the author,
other texts are known: Secret History of the Thulegesells- chaft
and Fraction of the SS Psychosocial Strategy Manual; it is the
latter that corresponds to the present edition.
FOREWORD BY THE EDITOR
The following edition is a part of the book "Handbook of
Psychosocial Strategy", which the author did not publish
because it was originally intended for members of the Third
Reich. Only an excerpt is available on the internet. The original
text contains the fourth dissertation mentioned in "The Secret
History of the Thulegesellschaft", the author's fourth book.
However, since only a fraction of it has come to light, the
content of this text can be considered as supplementary
material.
This copy is divided into sections, of which the first two are
missing. The complete text would consist of more than 300
pages, including graphics. In addition, there is a part that tells
us about the Runes (which I included at the end).
Although the fraction available on the internet contains
some more fragments (part of the text and graphics at the end),
these are incomplete. In addition, the final graphics refer to the
reading material in "The Fundamentals of Hyperborean
Wisdom", so it would be unnecessary in my opinion to add
them to the present edition. Instead, I decided to transcribe the
text, redesign the graphics in sections III to VII and add some
images (especially at the end of "The Mystique of the Runes",
where images of Alex Borisson's designs can be seen).
I hope that this material will be of great help to you as you
follow this path, which was trodden by all those who have
passed on the legacy of their ancestors.
Enrique Flores Aruquipa
Publisher
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PART OF THE PSYCHOSOCIAL STRATEGY MANUAL
FOREWORD
This handbook has been developed to update
WEWELLSBURG's bed- dwellers on new aspects of the S.S.
Strategy. It is the result of a long effort by specialists from
different branches of knowledge, all oriented towards a precise
objective: to establish a SYSTEMATICS of the S.S. Strategy.
The benefits of such an effort are plainly evident; if the S.S.
Strategy can be SYSTEMISED, much of it could be presented in
the form of an axiomatic science and would then be made
intellectually accessible to the layman. Hitherto, in order to
master elements of the S.S. Strategy, it has been necessary to
receive the Hyperborean Initiation at Wewellsburg, but, in view
of the imminence of Total War, we have been persuaded to
consider the possibility of instructing NON-INITIATED beds for
this one time only.
Thus, in keeping with the mission entrusted by the Führer to
the S.S., we call the science which we present here for your
consideration Psychosocial Strategy. But this title should not
mislead you: the only "Strategy" of the Third Reich is the
General Strategy of the Führer. The Psychosocial Strategy of the
S.S. is a particular or "field" strategy, applicable only within the
framework of that General Strategy, under the leadership of
the Führer and thanks to the racial conceptions provided by the
Hivocratic Wisdom of the Thulegesellschaft. As can be seen,
there are several conditions for this effort to bear fruit, as will
be explained in greater detail in the various sections of this
manual.
Until the end of the 18th century, and up to Clausewitz, all
military theorists made strategy a "law of war", preferring to
call the set of actions coordinated by a nation in peacetime
"political". This dualist conception arose
8 Section of the Psychosocial Strategy Handbook
The erroneous belief that only war implied the existence of
CONFLICT, or, in other words, CRISIS was recognised when it
was unavoidable. Therefore, strenuous efforts were made to
maintain "peace", i.e., to avoid armed conflict, but everything
that emerged from diplomacy was a dead letter from hostilities
because of the artificial separation of two "ideal" states: war
and peace. The Latin proverb SI VIS PACEM PARABELLUM was,
of course, considered immoral.
Two events in the 19th century changed this picture. The
first originated in the French Revolution and the Napoleonic
Wars when, giving birth to the emergence of "nationalism" in
Europe, the peoples burst forth to take an active part in the
war. More important than the iron discipline of the troops,
professional and traditionally under the command of a
nobleman or lord, was now the "morale" and "patriotic
fervour" of the soldier, who was considered, however, as a
mass or mob. The mercenary combatant disappears, swept
away by fervent peoples who want to take part in the fighting
to "defend their borders", their "banquets and patriotic
symbols", or their "national traditions", all concepts that no one
knew a day before. As a consequence of this popular
participation, wars become "total", involving the entire
population in the conflict.
The second fact is the philosophical and doctrinaire
formulation postulated by Karl Marx and Friedrich Engels when
they put forward the CLASS STRUGGLE as a permanent conflict
in history and its dialectical "synthesis": the dictatorship of the
proletariat.
According to these authors, the accumulation of wealth in
the hands of an increasingly greedy bourgeoisie strengthens
that social sector or "class" which, through the merciless
exploitation of the producing worker and the laws of surplus
value inherent in financial capitalism, generates a new
miserable and "dispossessed" class: the proletariat. Since it is,
according to Marx, a "law of nature", such as "the law of
gravity" or the law of AmpeNimrod
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re, the "proletarian class" and the "capitalist class", dialectically
opposed, end up confronting each other, which is the way in
which "opposites" resolve their conflict. From this
confrontation between a thesis (capitalism) and an antithesis
(socialism) arises the synthesis, i.e. scientific socialism or
communism with its inexorable political consequence: the
destruction of the capitalist class and the seizure of power by
the proletarian class. Both facts, the advent of "bourgeois
nationalism" and "scientific socialism", are part of a satanic
plan which is systematically implemented from all corners of
human society by thousands of members of the synarchic
Secret Societies and by the Jews, the "chosen race" of Jehovah-
Satan.
What is the aim of the synarchic plan in posing the above
two facts? To force the SOCIAL LEAP from EVOLUTION to
REVOLUTION. That is to say, "evolution" being a law governing
Jehovah-Satan's material "creation", "revolution" is intended to
accelerate previous evolutionary processes, "time-dutied"; and
to bring about permanent social "changes" which facilitate the
completion of the synarchic plan with the founding of the
World Government of the Synarchy.
A clarification: these revolutionary "changes" are purely
MECHANICAL and have nothing to do with the "charismatic
mutations", drawn from the Hyperborean Wisdom, which we
study in the Psychosocial Strategy.
Returning to the two above-mentioned facts, it can be
understood, in the light of these facts, that the traditional
concepts of "war" and "peace" are disrupted. Nationalism", the
perception by the mass of the people of the NATIONAL BEING,
their active participation, ALTERED THE DISCIPLINATE AND
GEOMETRIC DEVELOPMENT OF WAR until then, giving rise to
the appearance of battles of annihilation, with disorderly but
very numerous troops.
The "social revolution", the uprising of the proletarian masses
and peasants, the "red unions", the whole subversive machinery, the
10 Section of the Psychosocial Strategy Handbook
If any citizen can become a "revolutionary" and fight against
the state, it is understood that a society lives, from Marx
onwards, in a state of permanent war, since "defence" is a
mode of war and every modern state lives in a state of
permanent war, since "defence" is a mode of war and every
modern state is a mode of war. If any citizen can become a
"revolutionary" and fight against the state, it is understandable
that a society lives, from Marx onwards, in a state of
permanent war, since "defence" is a mode of war and every
modern state will arrange a way to defend itself against its
internal enemies in "peacetime".
New ways of waging war between nations and a world-wide
agitation of the masses, which led to the unleashing of the
revolutionary war justly called international, speak of the
disappearance of the precise boundaries into which war and
peace used to be divided. It is a new strategic conception that
took hold in the 19th century, the characteristic feature of
which is the change in the objective of the struggle: before, it
was common to fight for the right to territorial sovereignty and
the power that emerged from such situations of force, an
objective that hardly changed in the "wars of religion". From
these two facts onwards, the confrontation will be over IDEOLOGIES.
Strategy thus came to play an important role in nations
that have lost sight of the boundaries between the state of
peace and the state of war and are fighting to impose their
ideologies on the adversary or to free themselves from enemy
ideologies. The modern powers' tactical strategies at the end of
the 19th century have absorbed politics, economics, military
action, etc. and form large and complex plans of action in order
to achieve national or synarchic objectives. It could be said,
taking into account this new dimension of strategy, that "a
nation's external conduct is a faithful expression of its overall
strategy".
From what has been seen so far, it can be inferred that the
theatre of operations of a modern war has been annexed to a
space it did not possess before: the "civilian" realm on the
physical plane and the "mental" realm on the psychic plane.
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The struggle continually changes the field or, rather, invades
other planes: the soul of nations, the collective psyche, the
personal unconscious, all suitable terrains
12 Section of the Psychosocial Strategy Handbook
for the new strategies of revolution and counter-revolution. It is
now important to count on the "conviction" of the "mass man",
on his behaviour in the "organised crowds".
Thus NEW WEAPONS arise for this modern war of ideology:
propaganda, psychological action, agitation, etc. The tactical
aim of these weapons is no longer to kill the body but the spirit;
to subdue it with the "contagious power" of subversive and
revolutionary or bourgeois nationalist ideologies; to plant
recurrent ideas in the "inner man" which work mechanically,
making him a more abject slave than the proletarian slavery
which Marxism claims to conjure up.
And these fearsome weapons are no longer created by
military engineers but by thinkers: philosophers, psychologists,
sociologists, etc., who investigate gregarious phenomena,
discover relationships and postulate laws. It is established, for
example, that the collective behaviour of the masses obeys
impulses emerging from the UNCONSCIOUS and, the CONTENT
of the unconscious being composed of SYMBOLIC material, it
is necessary to resort to laws of ANA- LOGIC for its
interpretation and praxis. With this INSTRUMENT OF ANALYSIS,
the analogue interpretation of semiotics, a COMMON element
is sought for the members of the mass in order to OPE- RATE
ON IT or REPLACE IT if possible.
This common element, whose understanding and mastery
would give unsuspected power to the leaders of peoples, is the
Myth. But not only the Myth is an important object of study,
but also its "sphere of action", which has been known since as
old as mankind itself, i.e. the "collective soul" (G. Le Bon), also
called "gregarious spirit" (L. Charpentier), "psychoid collective
unconscious" (C.G. Jung), "egregore" (E. Levi), "group soul"
(Max Heindel, R. Steiner or other synarchs), linga sharira
(Vivekananda and Patanjali).
The Synarchy, which decided to launch its final offensive in
the 20th century, presents a strategic front composed of three
tactical wings.
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On the right, the liberal or Judeo-liberal wing with its Masonic
Secret Societies and external political apparatuses; in the
centre, the Zionist wing which is eminently Jewish and groups
together hundreds o f secret organisations of the B' NEI BRITH
type; and on the left, the Marxist or Judeo-communist wing
with the whole apparatus of subversive and revolutionary
terrorism worldwide.
The main objective of this formidable strategic front is to
take over, physically and ideologically, the nations and peoples
of the world in order to organise, by the end of the 20th
century, the World Government of the Synarchy. In the
execution of the Synarchic Plan, all the "black" variants of
modern warfare are contemplated, from the collective
idiotisation of "warlike" nations by means of the massive
administration of drugs, to outright genocide, to the always
useful communist Bolshevisation, which has been so successful
up to now.
All this is possible because the Synarchy masters really
effective psychological techniques of action, has at its disposal
such contagious "Myths" as the "general strike" or "social
equality", and has the invaluable help of the Se- cret Societies
embedded in the whole social fabric of humanity. And also
because of the character of Jehovah-Satan's "Occult Hierarchy"
held by the Synarchy, which is already, in fact, a Secret
Government of the Earth, from its "Shamballah" centre.
Against this diabolical Plan, the Hyperborean Siddhas
WOULD NOT COME except through the mediation of the most
enlightened viryas of humanity who cry out, in the mystery of
the Minne, for the lost heaven. The Hyperborean Wisdom says
that even one among millions of lost viryas, whoever cries out
to the Siddhas and to Christ-Lucifer, will be guided in the
eternal return to an inner path of redemption. In this case it is
a whole race that is trying to transmute their miserable
condition as slaves to which the Demiurge Jehovah-Satan has
subjected them, and which has ELECTED a Führer to lead them
to victory.
14 Section of the Psychosocial Strategy Handbook
But this hyperborean race, which claims its luciferic
redemption, is no longer the "Aryan race" but almost all the
branches composing the great white Indo-Germanic trunk and
some parts of the yellow and black race. And the Führer,
recognised by all as the leader of the Hyperborean peoples, is
the bearer of the General Strategy which ensures the final
success.
We have reviewed the emergence of a "new Synarchist
strategy" in the 19th century, characterised by an ideological
confrontation, i.e. the aim of modern warfare is no longer
"annihilation" (Napoleon) or "to impose our will on the enemy
by an act of force" (Clausewitz) but "to impose our ideology on
the enemy"; a theme that will characterise modern conflicts
where the Synarchist indoctrination of the masses will be
considered essential. This "struggle", as we have already said, is
forced by the Synarchy to generate the dialectical game of
ideological opposition and to profit from the resulting
synthesis.
The Führer has decided, in these circumstances, to wage
total war against the Synarchy in its three wings, but to accept
the "rules of the game" that have been laid down, i.e., the
ideological struggle, without revealing the real aim of his
General Strategy. This highly secret objective is, moreover,
incomprehensible to the Pasu and other members of the
Synarchy, for it consists in the twofold purpose of seeking the
collective mutation of the race and the end of the Kaly Yuga.
It will not be an ideological opposition but a conflict of
ESSENTIAL PRINCIPLES: the Hyperborean Wisdom opposed to
the satanic Sinarchy.
The Fuehrer's General Strategy is known in its entirety only
to him, and all other strategies, political, economic, diplomatic,
PSYCHOSOCIAL or military, are partial strategies which can only
answer for themselves in the plans and tactics laid down to
attain their own objectives. The objectives of each particular or
"field" strategy are fixed by the Führer in accordance with the
SECRET PRINCIPLES of his General Strategy and are carried out
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by social bodies duly constituted for that purpose;
16 Section of the Psychosocial Strategy Handbook
a Foreign Service to fulfil a "diplomatic strategy"; a Ministry of
Agriculture for part of an "economic strategy"; a Directorate of
Race and Colonisation for a "social strategy"; a Ministry of
Youth for an "indoctrination strategy"; a Ministry of
Propaganda for a "political strategy", and so on.
In this context of field strategies, the Psychosocial Strategy of
the S.S., which we will study in this manual, should be placed in
the context of this manual, and which has the objective of
ESTABLISHING TECHNIQUES AND METHODS FOR MANAGING
MANY HUMAN DRUGS ON THE BASIS OF THE HYPERORGANISED
WISDOM.
BOREA making clear the IRREDUCTIBLE DIFFERENCE with the
synarchic strategy.
This handbook deals, we can now say with greater precision,
with the principles and laws of the S.S. Strategy, developing the
themes from easily understood levels to the more complex
aspects of the Hyperborean Wisdom. We hope, then, that the
book will be to the liking of the Wewellsburg Catholics and that
you will fill out the enclosed form at the end of your reading to
get your opinion, remembering again that if your opinion is
positive, we will proceed to the dissemination of these secret
techniques to uninitiated officials.
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POINT III
ABSOLUTELY COLLECTIVE
PROFESSIONS
Let us make a conceptual summary of what we have seen in
section II, before continuing.
We already know what it is to be a professional: the link
between oneself and society, according to a described
archetype, thus conscientialised, in the training plan, consisting
of a "specific knowledge" (being) and an "appearance of
knowing such knowledge" (form). So-called professional
ethics, for example, belong exclusively to the sphere of
appearance (form), as well as any prevention of moral order
(idea of "service", "good" use of science, etc.) because pure
knowledge (being), as such, is universal and amoral. We also
studied the risk of psychic inflation and identification with the
professional archetype: the loss of individuality. We also said
that this risk is reduced by establishing a SOCIAL TIME
(timetable) in which man adopts the professional "form"
(appearance) and exercises it effectively, after which he
resumes his ordinary personality. The limits of this SOCIAL
TIME act unconsciously as a psychic fence for the overflows of
the archetype. We therefore conclude that it is "normal" for a
man to set the limits, if not of his con- sciousness, at least of his
profession, and in fact millions of men behave in this way.
But can this always be done? Is it absolutely possible for all
professions to escape identification with the collective
archetype?
For the vast majority of human professionals it is, but there
are activities which, while still being professions, cannot be
included in the general case considered. For example, an artis18
Section of the Psychosocial Strategy Handbook
Is he a professional? In a certain sense yes; he exercises a trade,
perhaps he makes a profit from his art, he fulfils a social role;
there is, in a word, being and form, knowledge and appearance.
But, it is said, an artist does not cease to be an artist at any
time, and it is obvious that no one can really be a poet only at
a certain time. The same is true for the painter, sculptor,
musical composer, etc.
This difficulty is overcome by saying that the artist is a
professional who goes beyond the profession by virtue of being
in possession of a "CREATIVE CAPACITY". Thus, a distinction is
made between the musical composer and the performing
musician, between the copyist and the painter, etc. To a
professional (technical) base, the artist adds creative
inspiration.
And what about the professional priest (priest, rabbi,
pastor, ayatollah, etc.)? Here the question becomes more
acute, but it is said that to a professional basis (knowledge of
dogma, worship, rites, etc.), the priest adds a MYSTIC
VOCATION that puts him in contact with divinity. Of course a
priest is always a priest, at all times and in all places. And we
all accept this without thinking. Another example: Is a military
man a professional? We are as in the previous cases of the
artist and the priest, but here there may be some uncertainty
because of the abuse of the term "professional" in military
jargon. It is said, for example, that "the military is the
professional of war", and the term "military professional" is
always used, although it is not clear what is meant by this. A
vulgar meaning of the term profession refers to one "who
makes a habit or profession of something", i.e. one who makes
a living from a profession or trade; this interpretation is
probably the cause of the misuse of the term. For a soldier is
always a soldier, just as a priest is always a priest, and an
artist is always an artist.
Finally, the same applies to the judge, who is not only a
public office, for no one is a judge unless he or she possesses a
"sense of justice", something which cannot be taught in the
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training curriculum and which, in fact, distinguishes him or her
from a simple lawyer, who is a judge.
20 Section of the Psychosocial Strategy Handbook
knows only the law. And so we also say that a judge is always a
judge.
We could go on at length, but with what has been said, it is
clear that in all the cases mentioned, the professional level is
surpassed by the personal contribution of a transcendent
virtue: the artist with his inspiration, the priest with his
mysticism, the judge with his sense of justice, the military....
What transcendent virtue does he count on in order to affirm
that he surpasses the professional level?
Before answering, we will say that from now on we will take
the figures of the priest and the military man for the analysis,
since "the judge" is a figure of recent appearance, his functions
(legislator) having been carried out in antiquity by some of the
first two or by "the King", another figure who shares the above
concepts. The artist, on the other hand, is atypical for our
purpose.
Having clarified this, let us come to the answer. We will say
that the Indo-Aryan peoples, who form the ethnic substratum
of what is called WESTERN CIVILISATION, possessed from
ancient times the concept that society should be organised on
the basis of the harmony of three collective functions:
priestly, kingly and warrior. In India this concept is the basis of
the caste system, with the Brahmanical caste corresponding to
the priestly function and the Kashatriya caste to the royal and
warrior function.
These functions are linked to collective archetypes, which
are of course not described in any training plan but which can
be seen portrayed in the great mythical figures (usually divine,
sometimes historical). For example, we have for the regal
function, king gods such as the Greek Zeus, the Roman Jupiter
or the Hindu Pandu. For the priestly function, for example, the
Greek priest God Hermes or the Iranian Zoroaster; and for the
warrior function, hero Gods such as Indra in India or Mars in
Greece and Rome, etc.
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And here we will answer the question concretely: as long as
the military man is defined by the warrior function, he will
participate in a transcendent way in the manifestation of a
mythic archetype, he will be in contact with a warrior deity
and will surpass the mere professional level. This is why the
priest and the military are analogous, both depending on a
MYSTIC to transcend the vulgar plane of social and
professional convention, which they will achieve as long as
they "conform" to the requirements of the collective archetype
or Myth.
We have said on the one hand that society protects (limits)
the professional by regulating SOCIAL TIME (time), avoiding
excessive identification with the collective archetype, and on
the other hand that priests and soldiers escape this protection
by demonstrating a typical permanence beyond all SOCIAL
TIME, a fact that is accepted by all and even encouraged. It
would not occur to anyone to think of a "professional" military
man who is not such a thing outside his timetable and refuses
to act as any other professional, for example, a lawyer
consulted "out of hours"; the same applies to a priest. It is
worth asking again: why is this the case; why does society
regulate SOCIAL TIME for some professions and eliminate it for
others (or "weaken" its limiting meaning)? The answer is
simple. In Western society, the direct heir of the Indo-Aryan
tradition, all professions must be regulated by SOCIAL TIME,
except those that fall within the priestly, royal or warrior
functions, for these functions constitute the foundations, the
scaffolding, on which society itself is built. Full time" men are
needed here; and the elimination of these temporal limits to
professional action makes it almost impossible to discover the
"man" who is "behind" the military or priest. In fact, this
identification is deliberately sought, for although the members
of society can exercise professions only in certain SOCIAL
TIMES, society itself, with its priestly, royal or warrior functions,
must exist at all times in the same way as the members to
whom this function has been delegated (priests, kings,
warriors). There is
22 Section of the Psychosocial Strategy Handbook
The priest and the military then lose their individuality in
favour of taking on a permanent collective function. Society
compensates for this "loss" by accepting, or demanding, from
the priest and the military a diminution of individual
responsibility in the fulfilment of their function. Thus the
priest will say: "if I say so, God says so", which no one will
dispute. And the military man can say: "I am carrying out
orders", which no one will try to verify. Individual responsibility
is relative when carrying out a collective function, quite the
opposite of a professional whose activity is carried out in a
specific SOCIAL TIME (timetable), who must respond
responsibly and individually for everything he does or says.
There is a "loss" of individuality and society thinks of it, as we
have seen, but does this loss mean that the sergeants and
military are largely possessed by a collective archetype? There
is no doubt that this can be answered in the affirmative, as all
our analysis shows, and this fact constitutes one of the laws of
Psychosocial Strategy.
The problem here (and the key to the whole question) lies in
the fact that the collective archetype to which priests and
soldiers conform is in the collective unconscious. This is very
different from the case of the professional collective archetype
which, as we have seen, is "described" in the training plan and
therefore conscientialised.
The professional rarely goes beyond the limits of this "description"
because he must preserve the "form", the
appearance, and on the other hand, he can easily get rid of this
mask, if he has not essentially identified himself, outside of
SOCIAL TIME. This leads us to the following statement: "In the
professional there is a PREDOMINENCE OF BEING OVER
FORM, of knowledge over appearance. In the priest or military
man there is a PREDOMINENCE OF FORM OVER BEING, of
appearance over essence".
Thus the overcoming (real progress) of a professional takes
place on the level of intellectual knowledge, of wisdom, which
corresponds to the being of its collective archetype. The form
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(apparent
24 Section of the Psychosocial Strategy Handbook
professional knowledge) is a "fixed" condition, socially
established and subordinated to being (knowledge). Only a
"sage", who has far surpassed the level of professional
knowledge, is allowed to "neglect appearance (form)".
On the other hand, periods in which the warrior function is
seen to be "advancing" over other functions (militarism,
military state, empire) are characterised by the exaltation of
military "forms" (bright uniforms, display of war tools,
proliferation of flags and banners, etc.). Likewise, when the
priestly function exercises temporal power, there is an
exaltation of purely material religious "forms" (rich ritual
vestments, magnificence of temples, etc.).
Exaltation of the form, we say, and what about the being in
this collective archetype of the priest or military man, who
belongs to the collective consciousness? Being is subordinated
to form as in all cases where one wants to reveal or discover a
transcendent being by means of semiotics or analogy. An
unconscious archetype can only be collectively "seen" in the
world through its symbolic projection on the concrete; but this
projection will be fundamentally "formal" in order to imprison
being within the limits of form, to anchor it in the world,
awaiting its subsequent emergence. This is why in religious or
warlike activities the formal is exaggeratedly exalted over the
essential, in order to magically force the manifestation of the
archetype.
A priest who is to undertake a missionary action will
present himself in habits or robes of a suitable colour, bearing
sacred signs, demonstrating ascetic virtues, and so on.
Therefore, believers, in the presence of this formal image, will
project their own unconscious religious archetype,
transferring to the priest the attributes of the archetype or
the Myth.
Before religious initiation (intimate contact with the myth)
every adept is "formally instructed" for without prior
preparation there is no guarantee that asceticism will take
place; it is
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It is necessary to con- form a whole symbolic scheme, TO
CONVERT ONE'S SELF INTO A SYMBOL, in order for the
archetype, myth or divinity to manifest itself. This is also the
principle of the RITUAL and CEREMONIAL (religious or
magical) which aims to link, by means of an arrangement or
order of external actions (formalism), the transcendent
content with the divine. But the office of a rite pursues a more
complex objective than mere individual experience; by means
of a certain ordering or rearrangement (new order) of the
concrete world (material plane) it seeks to produce a
transformation of the latter, making it similar to the other
world (spiritual plane) within the formal limits of the ritual
action. If the ritual achieves its aim, it will succeed in
generating, in the first place, a special "climate", per- ceptible
for all the officiants (and sometimes even for a profane
spectator), which is "not of this world". This is the "sign" that
the plane has been transcended, that two worlds have
interfered, intersected or come into contact. From there the
"door" is "open" for multiple individual and collective
experiences.
On the other hand, the shape of the shield, the design of
the sword, the ornaments on the helmet (feathers of sacred
birds, studded with "magic" stones, etc.), the clothing, all
contribute to create a highly symbolic warrior "form" that has
the dual purpose of awakening combative virtues in the
wearer and instilling fear in the enemy. To this presentation
are added individual (and collective) combat techniques with
a strong influence of those rhythms and cadences of nature
which, because of their violent or aggressive character, can
awaken primordial fears in the enemy. The warrior will "move
and roar like a panther"; he will "run faster than the wind"; his
"cry will be as fearsome as thunder"; his arm will have the
"strength of a bear"; and so on. There are also warrior rituals
with the practice of dances resembling the eagle's flight or the
lion's leap; with the emission of onomatopoeic sounds of
nature; with the intervention of fire, and so on. In this way,
everything possible is done to evoke the collective archetype
of the warrior, which here will be without any doubt the
26 Section of the Psychosocial Strategy Handbook
collective archetype of the warrior.
Nimrod from
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27
ndoubtedly a divinity, a god of war.
It is clear, then, how important form is in the
institutionalisation of the priestly or warrior (military)
function and why this is so: because society must ensure the
effective manifestation of collective archetypes that are in the
collective consciousness.
The extent to which the collective archetype of the priest or
military man is in the collective unconscious is indicated by the
fact that in historical periods in which power is evenly
distributed among the three functions: priestly, royal and
warrior, we see the mass of the people collectively identifying
with the king, priest or warrior who holds that power. A people
can be "spiritualised" or "militarised" by the synchronic
actualisation of a collective (unconscious) religious or patriotic
archetype, but a people will never be advocated, ingenierised,
or medicinised (conjugated), for these collective
archetypes are conscious, they are described, and their action
is controlled by SOCIAL TIME (time).
Finally, let us note that all the above-mentioned "formal"
attempts to evoke the collective in- conscious archetype of the
priestly or warrior function would be useless without an
adequate MYSTIC. Let us specify the meaning that this term
has, according to the Hyperborean Wisdom.
28 Section of the Psychosocial Strategy Handbook
POINT IV
HYPERBOREAN MYSTICISM, A
SOCIAL-MAGICAL ENGINE
Mysticism is an attitude of man towards the Divinity; an
attitude that leads to an ultimate inner experience called
MYSTICAL ECSTASIS (or MYSTICAL UNION) in which a personal
bond is established between man and God. In order for the
mystical attitude to conclude in mystical ecstasy and for the
transcendent inner experience to be realised, there must be the
intervention of a mystical agent called CHARISMA.
Let us remember that the mystic is not "initiated" and
therefore pro- fane, but the transcendent experience he
pursues and obtains belongs to the highest order of esoteric
gnosis, so that the CHARISMA must smooth out for him, as in
initiation, all the obstacles (rational, moral, biological, etc.)
that stand between him and the Divinity. The charismatic
agent intervenes in an apparently gratuitous and contingent
manner on certain mystics, this intervention being so
incomprehensible or inscrutable that some profane thinkers
have attributed it to the whim of God, rightly calling it a "gift of
God" or "divine grace". But the Hyperborean Wisdom, whose
pale reflections survive in some esoteric traditions, affirms that
the CHARISMATIC AGENT is perpetually present on a plane
"absolutely transcendent" to the immanent world of matter
and is called PARACHRITE. It is what Christian theology has
called the Holy Spirit, mistakenly including it as one of the
"persons" of the trinity, i.e., an aspect of YAHWEH-SATANAS.
Jewish kabbalah also perverts the absolutely transcendent
character of the PARACHRITE, linking it to the pantheistic
immanence of YAHWEH-SATANAS. We shall see a definition of
the PARACHRITE later on when we study the Hyperborean
Metaphysics of THULEGESELLSCHAFT; for the time being we
shall continue to specify the concept of MYSTIC.
Nimrod from
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29
The Hyperborean Wisdom teaches that the Paraclete (or
CHARISMATIC AGENT) is sympathetically linked to the blood,
to a REMINISCENT CONTENT which it possesses in some beings
and which is called MINNE. Hence the apparent lack of
"worldly logic" in the manifestation of the charismatic agent,
for it only intervenes in those mystics who have "felt the reminiscence"
which the Minne of blood gives. Not everybody can
feel the Minne and many who feel it do not know what they
feel.
To feel the Minne is to access its gnostic content and this
can only be achieved when, immersed in the mysterious
stream of the blood, there is a re-encounter with a forgotten
truth, that is to say, made unconscious. This reunion is not
necessarily a memory but the reminiscence of one's own lost
divinity (VRIL) and the intimate certainty of belonging to
another order of spiritual existence for which matter is hateful
and the reality of the world essentially evil. Reminiscence is
immediately followed by an infinite nostalgia which can only
be mitigated by the hope of return.
The Minne, then, is not so much the remembrance as the
remembrance and even the nostalgia that must be
experienced intimately as an act prior to the mystical ecstasy,
which is reached through the charismatic mediation of the
PARACHRITE. That is why the Hyperborean Wisdom holds a
broader concept of charisma in the sense of a PERSONAL
ATTRIBUTE that can be conquered and developed for the
benefit of oneself and the race. The personal charisma would
be in this case "the sensitive effect product of the causal
intervention of the charismatic agent or Paraclete, in the
mystical ecstasy; an ecstasy that is only possible to experience
if one has previously experienced the Minne sanguínea, that
nostalgia". From this concept there is a whole secret technique,
which allows the development of the personal charisma,
based on the possibility of accessing the Minne by means of
the "Hyperborean Principle of the Purification of the Blood".
This principle refers to the ASTRAL BLOOD (FAN-HEMA), a
subtle complement of the physical blood and intermediary
30 Section of the Psychosocial Strategy Handbook
between the spirit and the physical body. According to this
principle, the
Nimrod from
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31
Minne is not present in all anthropomorphic beings but in
those "descendants" of the Cosmic Hyperborean Race of
Christ-Lucifer, the only ones who deserve the qualification of
men or viryas, but even in these there are different degrees of
impurity in the ASTRAL BLOOD or FANHEMA that hinder or
impede the access to the Minne and to its liberating nostalgia.
It is then necessary to purify the astral blood so that the
"contained remembrance" of the Minne can manifest. This is
achieved by means of the Holy Techniques, which make it
possible to know exactly whether the man is of hyperborean
lineage (virya) and, if so, what degree of impurity in the astral
blood obscures the "contained remembrance" of the Minne.
The Hyperborean Wisdom states that, if a Siddha wishes,
during the Kaly Yuga or Dark Age, to recognise the Hyperborean
lineage in races degraded and degenerated by the "IMPURITY
OF SAN-GRE", with a view to its purification and regeneration,
only seven possible ways are available, one of which is the
effective possession of the GRAAL. The Secret Techniques, of
which there are also seven, one for each way, make possible
the purification of the astral blood to such a high degree that
they can bring about the transmutation of the VIRYA into
SIDDHA, that is, of the semi-divine man into the immortal
Hyperborean Divine. We can say in this respect that Dr. Jung's
Topological Technique of Individuation is one of the most
important of all the topological techniques.
(7) Hyperborean Secret Techniques adapted by him for use in
the West.
On another level, it is also possible to develop the personal
charisma of a leader so that, in leading a people, he can exert
upon the mass of the people that charismatic fascination of
the great chiefs. Even a ruling elite could be charismatically
endowed if there is some way of selecting the VIRYAS and if the
Secret Technique is applied.
We will now clarify a common misconception that personal
charisma is analogous to physical magnetism, in the belief that
the latter behaves like the former. At
32 Section of the Psychosocial Strategy Handbook
In this crude scientistic analogy, the charismatic man possesses
an internal "force field" which is perceived by other men
through the "field interference" produced by standing in his
vicinity. Such a man is then said to possess "personal
magnetism" and charisma, like the forces of action at a distance
in physics, is associated with the notion of magnitude and
spatial extent. The Hyperborean Wisdom teaches none of this,
but asserts instead that the personal charisma which a leader
"transmits" collectively to the mass is actually perceived by
each individual through a phenomenon of synchro- nia. This is
the reason why personal charisma, however intense it may
be, is never infallible, but only affects those who, because of
their spiritual lineage and degree of blood purity, i.e. because
of the quality of their Minne, can perceive it to a greater or
lesser extent. But this perception is not merely sensible but
eminently transcendent and spiritual, as it corresponds to a
higher personal virtue, which is the charisma and not a blind
and deceptive force.
We now have a better defined concept of what a mystic (of
hyperborean or virya lineage) is. The Hyperborean Wisdom
assures us that every virya, however impure his blood may be,
possesses potential mystical conditions which can be
"awakened" and suitably directed for the benefit of the
individual and the race.
This "awakening" of mysticism can be induced by the
personal charisma of a specially gifted leader or guru. In fact,
all the founders of religions and even the founders of simple
religious orders, for example, had a great personal charisma
which enabled them to gather around them people from the
most varied walks of life, who felt that they had a special
charisma.
Nimrod from
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33
aunt "snatched" towards the new faith1 .
This charisma, which leaders possess to a high degree and
which is an indispensable element to guarantee success in
leading communities and founding lasting collective
organisations, is the principle on which a Mystique is based.
Indeed, a Hyperborean Mystique, or simply Mystique, is always
the collective perception of a charisma which in turn can be
sustained by the presence of a visible leader or emanate from a
small group of occult people. Let us be clear about this.
When speaking of the esoteric and the exoteric, it is often
said that the latter is the profane expression of the former. Just
as a religion is the external, profane, exoteric aspect of an
esoteric, internal, initiatory, esoteric secret doctrine, jealously
guarded by priests or gurus, from whom emanates the cha- rma
perceived by the faithful, which is called mysticism. But while
this is a fact in the perpetuation of religions, at the beginning of
the religious movement there may have been a single leader
(Mohammed, Jesus, Manes, St. Francis of Assisi, etc.) who
possessed a powerful charisma and expounded a revealed
Truth. Attracted intellectually by this Truth, but, fundamentally,
persuaded in their credulity by personal charisma, men group
themselves harmoniously around that CENTRE OF POWER
which is the leader.
In these and in all cases, the Mystique is the expression of a
charisma which, perceived by many, acts as an agglutinating or
organising agent around the OBJECT of the Mystique (leader,
church, doctrine, homeland, etc.) Let's look at an example. An
army can be very well equipped and organised, but
demonstrate mediocre behaviour in operations. The presence
of
(1) Cardinal Suenens says: "Monasticism, in its beginnings, is in fact a
charismatic movement. The asceticism it proclaims is conceived as a victory of
the Holy Spirit over the dark powers of the world, the flesh and the devil. A
new Pentecost?
Editorial Descleé de Brouws - Spain
34 Section of the Psychosocial Strategy Handbook
A charismatic leader will reverse this situation by introducing
an appropriate mystique in order to raise operational
performance to ensure victory. In principle, he will appeal to
patriotism or faith. In reality, the conceptual content of his
discursive and oratorical harangue does not matter too much,
since the Mystique pre-disposes men to believe and, on the
other hand, as we have already seen, in the warrior (and
priestly) function, form predominates over being. That is why
the leader will present clearly the standard to be followed and
the example to be imitated. The figure of a legendary hero, a
God of war or a Virgin of the Armies, a divinity to be imitated
and from whom protection is expected, will be exalted. Slogans
will be set, hymns will be sung, advances or parades will be
undertaken, uniforms and distinctions, flags and emblems will
be designed, and an infinite number of other variants of
"formal determination".
An astonishing change will be observed in a short time. The
army of yesterday, of dubious morale and untrustworthy
efficiency, has been transformed into a war machine, into an
organically disciplined structure whose operational
performance is vastly superior. Such is the beneficial effect of
performing the function of command within the "framework"
of a Mystique.
On the other hand, History, seen in this way, is something
clearly morphological, the perception of which gives rise to
experiences of a transcendent order. We can allude to the
semiotic character that Mysticism presents as a sensible and
intelligible FORM because, like the symbol, Mysticism reveals
its BEING to those who are capable of apprehending it. This is
why we say that: "Mysticism is a FORM that covers (or reveals)
a BEING called CHARISMA".
Earlier we defined History as "the collective perception of a
charisma, which in turn may be based on the presence of a
visible leader or emanate from a small group of hidden people".
For the sake of the subsequent discussion, it is useful to state
clearly what is meant by "collective perception of a charisma"
Nimrod from
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35
in this definition: Charisma is the expression of the Paraclete
or Holy Spirit and IS EXPERIENCED ONLY BY ITS
36 Section of the Psychosocial Strategy Handbook
REMEMBRANCE from the blood Minne. This means to speak of
an absolutely transcendent and INDIVIDUAL experience which
we call MYSTIC EXTASIS and which is not possible or even
imaginable in connection with THE COLLECTIVE as this concept
alludes to "the" relative to "any gathering of individuals".2
The perception of the Paraclete through its expression, the
charismatic agent, is the supreme individual experience,
equivalent to what Dr. Jung calls "psychic reintegration into
the self". What do we mean then when we speak of a
COLLECTIVE perception of the charisma: that in the
"framework" of Mysticism the individual charismatic
experiences, different and unique in themselves, coincide
synchronistically in time and space. This does not at all mean
that such experiences are COLLECTIVE in the sense that we call
COMMON EXPERIENCES or phenomena whose perception, one
and the same, is shared by many, such as the observation of an
eclipse or the hearing of a melody.
The Hyperborean Wisdom calls "charismatic linkage" the fact
of charismatic coincidence within the framework of Mysticism,
and this is the only concession it makes to the COLLECTIVE.
Therefore, when within the framework of a Mystique the
"charismatic link" is established between people, which is
nothing other than the "collective perception of the charism"
mentioned above, this fact must be interpreted by giving to
THE COLLECTIVE the conceptual dimension of COINCIDENCE
TEMPORARY SPACE OF INDIVIDUALS instead of the more
common idea of mass or crowd. We are aware of the difficulty
involved in this distinction, so we will try to clarify the question
further in the next section V.
Let us recall for now the thesis of clause III. There we
showed that in the priestly and warrior functions "FORM PREDOMINATES
OVER BEING". From this we can infer that "by
means of an adequate handling of the form, the being can be
determined" in
(2) and "the individual" is gnoseologically opposed to "the collective".
Nimrod from
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37
the priestly or warrior function, a possibility that contributes to
the principle of control of human groups in the Psycho-social
Strategy. Now then: Mysticism being by definition "A FORM
THAT REVEALS A BEING, THE CHARISMA", it is understood that
Mysticism is the FORMAL instrument suitable for operating on
human communities in order to "fix" qualitatively the priestly
or warrior functions, or simply to "evoke" a given collective
archetype. Thus Mysticism, as we have defined it here, is the
system traditionally employed by the great Hyperborean guides
of mankind, and at the present time by our Führer, who has
succeeded in producing the "charismatic bonding" in the entire
German people.
38 Section of the Psychosocial Strategy Handbook
POINT V
FIRST LAW OF THE PSYCHOSOCIAL STRATEGY O
HIERARCHICAL LAW
a) CONSIDERATIONS. - We are aware of the existence of
two very ancient ideas which both try to find a solution to the
following problems: how to interpret the "social behaviour of
man and the "collective behaviour" of crowds? and
How can these multitudes be influenced, directed, guided or
controlled? These two ideas, opposed in their conceptual
essence, have their origin in the deepest anti-Gothic wisdom
and have been subject, like so many others, to the intellectual
and rationalistic degradation of the Kaly Yuga or Dark Ages, that
is to say, of the whole time we call the Historical Age. The first
of these we have already elementarily expounded in INCISO IV
as the concept of Hyperborean Mysticism; the second, which
will be developed in this subsection, is also an ancient idea, as
we shall show below, but readapted to the "modern" mentality
and reworked for its apprehension in psychologistic and
pseudo-scientific semantic structures. As we intend to go on to
expound the praxis of the Hyperborean Mysticism as a principle
of the Psychosocial Strategy, we find it necessary to clarify first
the confusion that exists around the two ideas mentioned.
For all these reasons we insist to the S.S. comrades, the
addressees of this essay, that they seek a profound
understanding of the thesis of this paragraph, for on this
depends to a large extent the subsequent assimilation of what
is presented here and even the interpretation of the role to be
played by the S.S. ORDER in Germany and in the world.
b) THESIS. - Let us return to the last concept of INCISO IV.
We have established a fact: Mysticism is a morpho- logical
structure whose ontological content is a being called charisma.
And the charism or charismatic agent, as we have seen, is the
Nimrod from
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39
The expression of the Paraclete or Holy Spirit, who, like God
inasmuch as the Holy Spirit is God Himself, manifests Himself
on a plane absolutely transcendent to the immanent plane of
matter. The Paraclete is therefore inexperiencable and inaprisible
on the physical plane, and if his expression, the
charisma, is perceptible for some people, it is only by virtue of
the memory contained in the Minne. This means to speak of an
individual experience, because the Minne is something
"personal", different from one person to another. The
"charismatic bonding" of more than one person, several or
many is the same, can only take place within the framework of
a Mystique.
But this "charismatic linking" between several men which
occurs in the framework of Hyperborean Mysticism is of a NONCHRONIC,
i.e., NON-CAUSAL order, as we saw in section IV, and
does not occur due to the interaction of a FORCE FIELD
(magnetic, electric, etheric, astral, form-structuring, pranic, etc.),
for this would be tantamount to admitting a causal relationship
in collective phenomena. However, the hypothesis of force
fields or collective magnetism is the most accepted, even
dogmatically, in modern mass psychology, and the reason for
this is that these fields seem to have a real existence and to
generate, in part, various phenomena of collective psychology.
But these collective phenomena CAUSED by fields of animal or
human magnetism have nothing to do with the "charismatic
bonding" manifested to men by virtue of a Mystique.
For the Hyperborean Wisdom there is no such thing as a
mass of men (VIRYAS), not even in a crowd. Always, alone or
together, near or far, the VIRYAS remain ONE in the mystery of
the blood, and if any bond exists between them, it is that of the
AUREA CATENA (the golden, synchromatic, non-causal cord of
the eternal return) which links, outside the material
determinism of the universe, the divine race of CHRISTLUCIFER.
Therefore the "charismatic linkage" is transcendent
and individual, man for man, VIRYA FOR VIRYA, and if it involves
a number of
40 Section of the Psychosocial Strategy Handbook
In the framework of Mysticism, humans are in no way to be
considered a mass or a crowd. However, the Hyperborean
Wisdom accepts that force-field phenomena occur in animals
or animal-men (pasu) due to the genetic unity of all that exists
within the space-time continuum in which the ordering action
of Jehovah-Sa- tanas (the Demiurge of matter) manifests itself.
In section VI we will give a synthetic view of the hyperborean
cosmogony that will clarify this last concept.
The important thing to understand now is that as long as the
masses or crowds are considered from the quantitative and
causal point of view, subject to psychological phenomena of
force-field or magnetic, we are making a gross error from the
hyperborean perspective and running an esoteric risk in that
the "collective forces" at work in animal or animal-men (pasu)
populations are of a distinctly panic or demonic order,
technically called in occultism "archetypal projections in the
astral light" or egregors, i.e. vitalised and "liberated" collective
archetypes outside of man and outside of men, but with the
capacity to act on men. This misconception has become so
widespread i n political and social science that, even in
Germany and, what is worse, even in the Party, there are those
who do not hyperbolically "see" the people as the collection of
VIRYAS that they are, but "synarchically see" masses and
crowds.
But without hyperborean vision there can be no
understanding of the Führer's mission which is to lead the
people, as one VIRYA, towards the collective mutation of the
end of the KALY YUGA, making effective the promise of
redemption of CHRIST-LUCIFER and transmuting man into
superman, the VIRYA into immortal SIDDHA, in a collective
awakening which however will be personal and secret, because
it will take place in the 7 heavens and beyond the heavens, for
each one.
The synarchic view of the mass man, on the other hand,
gives an idea of a herd, which can only lead to a co-conception
of the masses.
Nimrod from
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41
The state, controlled by political oligarchies and economic
mafias, is based on the suffragette masses, whose majorities
exercise no real control over their historical destiny and are
simply reduced to subjugated "classes".
The hyperborean vision leads us to liberation from the
causal order, to the elevation of man from the collective in
which he is immersed and to his definitive individuation,
reintegrating himself into the self. It is the end of the Kaly Yuga
or Dark Age.
The synarchic vision means the continuation of the causal
order, subject to the law of evolution and the patterns of
material progress on which Western civilisation is based. It
means the ever-increasing immersion of the individual in the
collective, with history marching towards a mechanically
complex future society in which man will disappear as such in a
metaphysical atrophy of his self, an indispensable goal in order
to fulfil the aim of the synarchic vision, which is World
Government. But in this super-government the order of the
hive will prevail: a gigantic world anthill governed by a probably
Hebraic endogamous hierarchy. The world God: Yahweh-Satan.
The two ideas mentioned in the opening remarks of this
section are related to the two visions we have just discussed.
Hyperborean Mysticism can only be understood with the
hyperborean vision. The mass psychology that we will now
review is the product of a synarchical view of human society
and history. But the Psycho-social Strategy demands the use of
a Mystique to obtain the "charismatic bonding" among the
VIRYAS which will enable their leadership and control by the
leader or führer. Mass psychology tends to do something
similar by postulating that in an "organised crowd" a "collective
consciousness" is formed, which can be controlled and
controlled by a leader. And this synarchical conception of
"collective consciousness" is the cause of the great confusion
that
42 Section of the Psychosocial Strategy Handbook
The subject of Mysticism arises, which is almost impossible to
discuss hyperbolically without discarding such hypotheses of a
force field or collective magnetism.
We will then look at where the confusion stems from in order to
then compare the two ideas and draw definitive conclusions.
c) DEMONSTRATION. - The main element of confusion is the
concept of "collective" used by mass p s y c h o l o g y , drawn,
predictably, from the field of zoology. Indeed, the "charismatic
link" of Mysticism can be confused with collective phenomena,
typical of animal populations, and even mass psychology has
developed and a whole sociological school has emerged from
the work of the Frenchman GUSTAVO LE BON and his disciples,
which contributes to perpetuating this state of confusion.
In order to dispel this error, we will now demonstrate the
difference between the concept of Hyperborean Mysticism,
already discussed in section IV, and the following synarchical
definition of "organised multitude" established by psychology
on the basis of empirical evidence.
"In the ordinary sense, the word crowd represents a
gathering of individuals, whatever the accidents that bring
them together".
"From the psychological point of view, the expression
'crowd' takes on a very different meaning. In certain given
circumstances, and only in these circumstances, an
agglomeration of men possesses new characters quite different
from the individuals who compose that agglomeration. The
conscious personality fades away, the feelings and ideas of all
the units are oriented in the same direction. A collective soul is
formed, transient, no doubt, but with very pure characteristics.
The collectivity then becomes what, for want of a better
expression, we might call AN ORGANISED CROWD, or, if you
prefer, a mob.
Nimrod from
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43
psychological. It then forms a single being, and is subject to the
LAW OF THE MENTAL UNITY OF THE MANKIND".1
Let us say first of all that this idea of the collective soul
expounded by GUSTAVO LE BON is very ancient, its remote
antecedent being "the genies, which the ancients called the
watchers of the sky or EGREGOROS".2 An egregore is a psychic
entity capable of acting on a collective, animal or human, and
its existence has been accepted for thousands of years by
countless cultures all over the world. In the West, the concept
in its erudite and operative version was the privilege of
magicians and alchemists, and succumbed to their
disappearance by the Inquisition during the Middle Ages. Post-
Renaissance positivism also disqualified the term in its profane
version by making it disappear from everyday language. In spite
of all this, the Synarchy and all its theosophical schools tend to
use it in a more or less degraded and demonic sense. For
example, while in Greece an egregore was a celestial divinity
such as the spirit of a star or a star or simply a titan, in medieval
Scholasticism they were equated with second causes, and for
the Jewish cabalists they were the ENACIM of the Bible. In this
degradation of the term we arrive at the egregore, "collective
soul" or "astral entity" used by the Synarchy, as we can read in
ELIPHAS LEVI: "EGREGOROS. - Astral form generated by a
collectivity". Concerning the invisible chains and the formation
of the collective being which occultism calls EGRÉGOROS, G.
PHANEG says: "Thoughts, will, desire, are forces as real and
perhaps greater than di- namite or electricity. Under their
influence, astral matter, which is so plastic, becomes compact
and takes form".
The fact is proven by countless experiences. By
Consequently, if some people gather at a venue, they emi-
(1) GUSTAVO LE BON. - PSYCHOLOGY OF CROWDS.
MADRID 1911. DANIEL JORRO.
(2) ELIPHAS LEVI. - THE GREAT ARCANE OF OCCULTISM
REVEALED - PAG. 148 - Ed. KIER - ARGENTINA 1977.
44 Section of the Psychosocial Strategy Handbook
By tending strong and identical vibrations, thoughts of the
same nature, a true being will come to life and will be animated
by a force, good or bad, according to the kind of thoughts
emitted. At first weak and incapable of activity, ready to
dissolve if left to itself, this collective being becomes more and
more defined as the meetings increase; its form becomes more
and more distinct, and it becomes more and more capable of
action. What terrible power such a being must not have at the
end of 2,000 years, as for example by the use of a great
religion! What power will it not have to help or punish its
followers! Thus it will be understood that if a sorcerer is alone
and the person who is cursed is part of any chain or stream
(religion, esoteric association, etc.), which has a powerful
Egregore in the invisible, the sorcerer loses his time and his
work. In the opposite case, if the victim is isolated and the
malefactor is affiliated with an occult association, the "victim is
almost lost, barring unforeseen circumstances. The Egré- goro,
having at his disposal the accumulated energy and knowledge
of the people who form it, will be stronger and more intelligent
than any of the individual members; he watches over and directs
them, correcting and punishing them, when they try to deviate
from the common lines.
We have said that the Greek word egregoro, meaning
watcher, expresses a very ancient idea, and we have already
seen that in modern synarchic occultism it has a specific sense
of an astral entity with collective influence. However, we have
not yet arrived at the true origin of the idea expressed by the
word egregore, which is to be sought in the kinship which this
word has with GREGARIO, from which comes another ancient
idea, that of "gregarious spirit".
We are now closer to the original idea, and two things
should be stressed. First, that the "gregarious spirit" is the
concept that GUSTAVO LE BON has reworked, stripping it of
esotericism and detaching it from the egregore, under the
name of "collective soul" in his mass psychology. Secondly, the
etymology of GREGARIO leads us to the word GREY (GREX),
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The animal populations and, more particularly, the so-called
animal societies. It is known that in the animal kingdom, to
which man belongs from the biological point of view, some
species show the tendency to live in society, which is mainly
concentrated on the possibility of the members of the animal
species concerned to communicate with each other, i.e. to
provoke and receive stimuli of different kinds from each other.
Given that animal societies range from simple groupings of
members, associated for primary reasons such as the "security"
provided by living together, mutual stimulation for "easy"
mating, fleecing, etc., to complex organisations such as insect
societies where a real division of labour is practised on the basis
of highly differentiated members of the species, it is not
appropriate to approach the study of human societies by
overlooking the innumerable references to collective animal
behaviour obtained by science from rigorous observations. We
say this because man (pasu) being a higher study in the scale of
the species of the animal kingdom, there underlies in his
behaviour as a social being a substratum of primitive
motivations easily comparable to those in the behaviour of
other lower social species.
This is evident in the phenomenon of gregariousness we are
considering, whose typical manifestations in animal behaviour
can almost invariably be detected in human behaviour, it being
commonplace to speak of gregariousness as: "ZOOL. - Tendency
or inclination of certain animals to live in society with their
fellows" and also as: "Gregarious army. - Tendency, for lack of
one's own ideas, to follow docilely the opinions of the majority"3
according to a well-known encyclopaedia.
(3) NEOFONS. - SOPENA ENCYCLOPAEDIC DICTIONARY -
ARTICLE: GREGARISMO.
46 Section of the Psychosocial Strategy Handbook
It can be seen, then, that the same word, gregariousness,
designates a phenomenon that is both animal and human.
In animal societies there are often "higher" phenomena of
gregariousness that have resisted all attempts at rational
interpretation. These are those involving an instantaneous
collective "response" to certain external stimuli perceived by
one of the members of the flock (herd, flock, flock, shoal, shoal,
etc.) and which are particularly related to collective phenomena
of human crowds of the collective psychosis or collective
history type.
These higher forms of gregariousness are those which in
antiquity were justified by the existence of an egregore, a
collective or group soul, which "directed" the animal
population. In the theories of "spiritual evolution" spread by
the Synarchy through Theosophy, Philosophy, Rosicrucianism,
Anthroposophy, Martinism, Masonry, etc., the animal kingdom
is said to evolve according to group plans, guided by devas or
other nature spirits, so that effectively all the animals in a herd,
for example, are a single spiritual entity or group soul. Man, in
these theories, having evolved from the lower kingdoms
(elemental, mineral, plant and animal) is "in-dividualised" and
thus becomes possessed of a single spiritual entity. We shall
return to this theory in section VI when we study the
hyperborean cosmogony in a synthetic way.
Let us say for the moment that the "instinctive behaviour"
with which modern science claims to justify the most
incomprehensible phenomena of gregariousness is not sufficient
to justify the organic functioning of, for example, an anthill of a
beehive, where it seems more appropriate to speak of the
"spirit of the anthill" than of the instinctive individual behaviour
of the ants (or bees).
Biologist V.D. CARTHY says: "When a flock takes flight, turns,
circles in the air and lands on the ground again, it often seems
as if the birds are no longer individuals, but simulacra.
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...and further on he says: "Just as a flock of birds turns round
and round together, so does a shoal of fish. It is an impressive
thing to see a shoal of herring suddenly change direction. The
fish at one moment are swimming in one direction, then, in a
fraction of a second, they all turn sharply to the left or to the
right, keeping a perfect formation.4
For these and other similar phenomena of an- mal
gregariousness, science has no satisfactory answers other than
to resort to the very ancient concept of the egregore. This is
what LO- VIS CHARPENTIER does in a long page which can serve
as a summary of all that has been said: "A solitary, solitary
animal is an individual which has its own qualities, whatever
they may be".
When animals group together and form a horde, herd or
clan, a phenomenon called "gregariousness" occurs, which
seems to be purely instinctive. A "herd", "horde" or "clan" entity
is created, integrating each animal as a cell of this new entity.
The herd reacts as a herd, and not for each isolated individual.
There is no longer the fear of the animals, the anger of the
animals, but the fear and anger of the herd. The herd instinct
overcomes the individual instinct. The Hindus say that a "soulclan"
develops, and the occultists, an "egre- goro". The word is,
of course, more learned, but it amounts to the same thing and
expresses the formation of the "clan" entity.
Now, the phenomenon is constant and constantly
observable; this "egregore", this "soul-clan", is concentrated on
one of the individuals of the herd or flock, that is to say, on the
one we call its "leader". It might be said that the instinct of the
herd, as well as the thought of the herd, converges in him; he
arouses the acts of the herd.
(4) J.D. CARTHY - THE BEHAVIOUR OF ANIMALS
SALVAT - SPAIN. 1970 - PAG. 59.
48 Section of the Psychosocial Strategy Handbook
"The phenomenon is too constant for it not to correspond to
a biological law, and it is beyond doubt that this gregariousness
is created without being proposed by each individual. The
process has a certain analogy with the laws of gravitation; a
grouping of corpuscles creates a body which has a unity, a
centre of gravity and qualities distinct from those of its
components. Likewise, the herd or flock has a personality, a
power distinct from that of its components. And the "driver" has
a different personality from that which he had as a solitary
individual and which he loses when he finds himself alone again.
"The gregarious instinct exists in man as well as in animals,
but with some sensible differences. It can act unconsciously, but
it can also be developed voluntarily, as was the case with the
councils of the Middle Ages and professional brotherhoods. This
can still be observed, more briefly but no less clearly, in sports
teams. Thus it is sometimes said that a rugby team, for
example, is "in a state of grace" when all the highly complex
movements of this game are harmoniously coordinated, as if a
superior intelligence were distributing the players' positions in
order to obtain the greatest possible efficiency for a
"movement" that IS COMING. The "egregore" has been forged,
and it has more intelligence of the game than each of the
players (even if each player has, above all, the intelligence of his
own game). In principle, this "egregore" LIVES in the captain or
in any other player, who may well be unaware of it, but who
"directs" without even having to command".
"To succeed voluntarily undoubtedly requires both a lot of
pride and a lot of humility.
"Let us go further. Instead of an assembly of ordinary men,
let us take one of wise men who WANT to realise that
"egregore". It is more or less what is now called, I believe, a
"scientific team". And it is well known that the results achieved
by such teams are far superior to those achieved by the
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sum of individuals taken separately (assuming the team has
been fully realised).
"Let us go even further. Let us take an assembly of "masters"
who have passed the stage of the sage in order to reach the
stage of the "knower", of the connoisseur, of the initiate. In a
word, one who is personally and consciously in a "state of
grace". Such "magicians" will be in a position, once they have
overcome all human vanity, to create an "egregore" of a quality
which, as for the herd, will surpass the sum of the qualities and
possibilities of each participant; qualities and possibilities which
will be fixed in one of them, who will be in a proper sense,
"possessed" by that spirit and who will play, for the people, the
role of prophet, saint or god".5
All that has been said so far is sufficient to show that when
GUSTAVO LE BON says, in the paragraph quoted at the
beginning of the paragraph, that in an "organised crowd" "a
collective soul" is formed, he is speaking of the ancient idea of
the egregore. But if we are still in doubt, let us see what LE BON
means when he says that in an "organised crowd" or
"psychological crowd" there is a "psychological law of the
mental unity of crowds". He develops this law as follows:
"Among the psychological characteristics of crowds, there are
some which are common to that of the isolated individual;
others, on the contrary, are absolutely special to him, and are
found only in collectivities. These are the ones we are going to
study and demonstrate their importance. The most remarkable
fact about a psychological crowd is the following: whatever the
individuals of which it is composed, and however similar or
dissimilar may be their way of life, their occupations, their
character and their intelligence, by the very fact of becoming a
crowd, they possess a kind of collective soul which makes them
think, feel and act in a manner entirely different from the way
they would think, feel and act.
(5) LUIS CHARPENTIER - THE GIANTS AND THE MYSTERY OF
ORIGINS - PAG. 117 - PLAZA Y JANES.
50 Section of the Psychosocial Strategy Handbook
each one of them in isolation. They emit ideas, feelings which
are not produced or transformed into acts, but into individuals
constituted as a crowd. The psychological crowd is a provisional
being made up of heterogeneous elements which for an instant
unite, like the cells which constitute a living body, form by their
reunion a new being which manifests very different
characteristics possessed by each of these cells.6
We find that the very ancient idea of the egregore or
collective soul and the more modern but related idea of
"gregariousness" are psychologised and presented in a
"modern" or pseudo-scientific way in Le Bon's thesis on the
psychology of customs.
Let us make a doctrinal clarification.
Our position is that the elements presented by empirical
science for knowing and interpreting the world should not be
discarded, especially if this science allows us to extract some
kind of technological praxis that contributes to improving man's
miserable con- dition, that is, if it provides technical or cultural
impetus to civilisation. But when it is a question of
reinterpreting old ideas that were once much better
formulated by those who conceived them, but which, for the
sake of public interests, are presented as "new" by disguising
them in scientific or academic language, we find ourselves in
the presence of a real attack on culture or a dark conspiracy.
This is what is happening today with this whole "philosophical
current from the East" which the Synarchy promotes through
its countless schools and movements, with its "occultism" and
its rationalistic or atheistic "theosophical cosmogonies". We do
not intend to label GUSTAVO LE BON as a Synarchist agent, but
what is certain is that his work reflects the "tendency" of the
time: it takes ancient ideas, of esoteric origin as we have seen,
and presents them as "new" or "original" in a psychological and
rationalist language which "brings them closer" to the mediocre
and amoral mentality of the "public" in the form of a "new" or
"original".
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(6) GUSTAVO LE BON - OB. CIT. PAG. 31
52 Section of the Psychosocial Strategy Handbook
The Commission's 'reference manual'.
In this attitude, whether self-interested or irresponsible, lies
the danger of the "misuse" that could be made of knowledge
that for millennia prudence has advised to be hidden from the
"public" that today receives its "revelation". Do not think that
we are exaggerating, for the work of GUSTAVO LE BON and
related schools have nourished numerous nuclei of synarchical
research which have achieved such "beneficial" results for
humanity as "psychological action tactics", "yellow propaganda
techniques", "techniques of collective hypnotic suggestion",
etc. An illustrative example of this is the so-called
"communication sciences", an euphemism which conceals the
research of disciplines aimed at developing "message
penetration techniques" for sales and promotion purposes, i.e.
what we nowadays vulgarly call "advertising". These
"techniques" of social psychology have the declared aim of
unconsciously "inducing" the "message receiver" to buy, vote
or carry out acts that he would not immediately do as he
chooses.
Think of this synarchic vision of the de-spiritualised man,
turned into a "consumer subject", into a mass man
psychologically "pro- grammed" to "respond" to the messages
of advertising or to the egregorical messages of theosophical
"occultism", and you will have an idea of what Satanism is all
about. Think also of the hyperborean vision of the free man,
one in search of self and God, but charismatically united with
the race (in the mystery of blood and immortality), and you will
have an idea of what Luciferian Christianity is. The reader will
surely come to the correct conclusion from the reflection on
both conceptions of man that the confrontation is inevitable
and that he must even hasten it. And in this he will be right, for
that is precisely the great lesson the Führer has given us in
proposing total war against Sinarchy and having at his disposal
a General, magical, hyperborean Strategy which guarantees
ultimate success. For in this war, Sinarchy will be defeated and
its defeat will mark the end of the Kaly Yuga.
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Having said this, let us say something in Le Bon's favour. In
spite of the confusion which his work as a whole, a veritable
synarchical handbook, fosters for the hyperborean view, there is
a remarkable merit in one part of it, which is his accurate
assertion, years before Dr. Jung expounded his theory of the
"collective unconscious", that the causes of the psychological
phenomena of the crowds were to be sought in the
unconscious. In this connection we quote a revealing passage:
"It is easy to ascertain the fact that the individual in a crowd
differs from the isolated individual; but it is less easy to discover
the causes of this difference.
"In order to get even a glimpse of its causes, it is necessary
first of all to review this proof of modern psychology, namely,
that it is not only in organic life that unconscious phenomena
play a completely preponderant role, but also in the functioning
of the intelligence. The conscious life of the spirit is but a small
part of the total life of the spirit, together with its unconscious
life. The subtlest and most careful analyst, the most profound
observer, can only discover a small number of the unconscious
motives that drive him. Our very conscious acts, deriving from a
SUSTRATUM, contain innumerable residues of ancestors who
constitute the soul of the race. Behind the avowed causes of our
actions, there are, no doubt, secret causes not avowed by us,
and there are still many of these secret causes unknown to
ourselves. The greater part of our most frequent actions are but
the effect of hidden motives which escape our own observation.
"These unconscious elements, which form the soul of a race,
are principally the bond of resemblance of all individuals; and,
on the contrary, those conscious elements, the fruits of
education, but above all of an exceptional inheritance, are
principally those which make them defined. The men who are
most similar in their intelligence have similar instincts, passions,
and feelings: religion, politics, morals, affections, antipathies,
etc.; the most eminent men only very rarely pass through the
same instincts, passions, and feelings.
54 Section of the Psychosocial Strategy Handbook
the level of ordinary individuals. Between a great
mathematician and his shoemaker there may be a gulf from the
intellectual point of view; but from the point of view of
character, the difference is very often nil or very slight.
"These general qualities of character, which are governed by
the unconscious, and which most of the normal individuals of a
race possess in almost the same degree as the masses, are
precisely those which are manifested in common. The
intellectual aptitudes of individuals, and consequently their
individuality, are erased in the collective soul. The
heterogeneous is drowned in the homogeneous, and the
unconscious qualities dominate".7
d) CONCLUSION: FIRST LAW OF THE PSYCHOSOCIAL STRATEGY
CIAL. - The existence of two very ancient ideas has been clearly
demonstrated, one expressed by the Hyperborean Mysticism
and the other by the crowd psychology of GUSTAVO LE BON
and similar schools. We have also stated that the first idea is
based on a way of thinking which we call the "Hyperborean
vision" and that the second idea, although part of a larger
vision, serves as a basis for another way of thinking called the
"synarchic vision" present in the psychology of crowds and in
their interpretation of social phenomena.
As our intention is not to make a dialectical opposition
between the two ideas in order to obtain the SYNTHESIS of the
conclusions, since this rationalistic attitude would be the worst
method of "knowing" from the point of view of the
Hyperborean Wisdom, we will state the conclusions in the
affirmative and then, in section VI, we will support them
doctrinally.
Let us first consider a statement: "Hyperborean Mysticism is
not a THEORY that serves to REPLACE crowd psychology".
The two ideas are to be seen as being of a DIFFERENT
ORDER, not opposed or exclusive but hierarchically linked in a
hierarchical way.
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(7) GUSTAVO LE BON - OB. CIT. PAG. 33
56 Section of the Psychosocial Strategy Handbook
The ideas mentioned above can be related to each other in the
realm of the illusion we call the real world. This means that the
above-mentioned ideas can be related analogously to the way
we hierarchically link three classes of human beings, the
animal-men or pasu, the men or viryas and the supermen or
viryas whom we know also as immortal Siddhas or divine
hyperboreans. We must consider, then, the hierarchical link
between Siddhas, viryas and pasu, a question which requires a
prior mastery of certain concepts of the Hyperborean Wisdom,
which we shall try to summarise in eighteen commentaries.
1.- The Siddhas, viryas and pasu; all three possess a physical
biological body in the real and concrete realm of the material
universe (we make this clarification because the Siddhas
possess the possibility of existing also, without a physical
biological body, outside the material universe, a possibility
which we are not interested in considering for the moment; On
the other hand, when we speak of viryas or Siddhas, we are
referring to the Hyperborean immortals, a meaning which
should not be forgotten, for the same Sanskrit words are used
in India and Tibet to designate yogis or gurus who are followers
of the Synarchy).
2. In a biological sense, at least, the three human types are
analogous, and the difference between them can be considered
elementarily as follows: the Siddha possesses a centre called
VRIL (this is what has sometimes been called SPIRIT, distinct
from SOUL, although the same thing is not always meant when
the word spirit is used).
The virya has LOST the Vril through the impurity of blood,
but can regain it by experiencing the contained remembrance
of MINNE.
4. The pasu has never possessed the Vril and it is impossible
for him to obtain it unless he succeeds in "mixing his blood"
with an immortal Siddha.
5.- The Siddha is PURE from the point of view of the blood,
which means that as a human being he is an "awakened man"
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to
58 Section of the Psychosocial Strategy Handbook
the external reality of the material universe of Yahweh-Satan.
The Siddha is master of TIME, and if he remains SITUATED in
this material universe, it is of his own free will, and only as long
as CHRIST-LUCIFER also remains here, that is, until the MYSTERY
OF HYPERBORNE REDEMPTION, also known as RETURN TO THE
GOLDEN ORIGIN, is fulfilled. But this WAITING does not
HAPPEN, for the possession of the Vril makes the Siddha
immortal as a human being, not being subject at all to any
evolutionary law or determinism. The Vril implies living a
TEMPORALITY OF ONE'S OWN which is not interferable with the
time of the phenomenal world in which the virya and the pasu
dwell. In THEIR TIME the Siddhas live collectively,
synchronistically with each other, and form an important part
of the hyperborean race.
7.- The viryas can "know" - gnostically - about the Siddhas
thanks to the Minne, but many of them, in passing the
"memory of blood" through the net of reason, in the
impossibility of understanding the immortality of the Siddhas,
have erroneously concluded that the Siddhas are CIRCULARLY
DISPLACED in relation to them, both in space (that is, in
geography, because of the confusion originated by trying to
situate the hyperborean centre, THULE, somewhere on the
map, and finding that it has been, or is, in many places at once)
and in time (i.e., in history, because of the confusion caused by
finding that the interventions of the Siddhas, as well as the
historical circumstances which motivated these interventions,
like the Siddhas themselves, are repeated in a similar way, and
by stubbornly seeking a "cyclic law" of becoming).
This misperception has given rise to the idea of the eternal
revolving door, an idea that is applied to interpret both history
and man's individual destiny. But here again there is a
misunderstanding of time, which is also the cause of
innumerable other confusions. Let us say for the moment that
it is the blood of the virya, his Minee, which is subject to a
circular law of eternal return, but this is only a very
approximate picture.
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The truth of the matter will be discussed in section VI.
8. The viryas are a LOST part of the Hyperborean race, but it
is possible for them to RETURN to the bosom of the same,
individually or collectively (in the synchronistic sense of the
word), through the application of one of the seven secret ways.
9. To pass from Virya to Siddha is not an overcoming or a
spiritual ascent, which is a moral idea based on the concept of
"sin and fall" or on that of "evolution". For the Hyperborean
Wisdom there is no such thing as "sin" or "guilt", but the
SITUATION of the virya. The virya has not "fallen", he HAS BEEN
EXTRAVERTED (asleep if you will) by losing the Vril and his
spiritual state is one of CONFUSION rather than "guilt".
10.- Being a gnostic content of the blood the only resource
that the virya has to recover the Vril and mutate into Si- ddha, it
is understood that the "impurity" of blood is his main obstacle.
This impurity, of genetic origin, which is responsible for the
gnostic confusion of ignoring the Minne, is increased by
incorporating the blood of the pasu into one's own
chromosomatic inheritance in such a way that after a
prolonged process of interbreeding, all possibility of mutation
and return can be lost.
11. The Virya and the pasu, like the Siddha, possess a
physical biological body, but are subject to the spatio-temporal
order of the material Universe. When the state of confusion is
very great, there is little difference between the virya and the
pasu, since the latter's ANIMAL - linear - TENDENCIES
predominate over the hyperborean lineage represented by the
Minne sanguineous Minne. But when the virya is predominated
by the hyperborean inheritance, the evolutionary
law governing material development follows the circular form
of the eternal return.
12.- The pasu is the basic strain of man. Its elementary
qualitative definition is that of an "evolutionary animal with a
rational logical behavioural mechanism located in the
cerebrospinal system and an ALMA or higher emotional
60 Section of the Psychosocial Strategy Handbook
behavioural mechanism located, in part, in the nervous or
nervous system".
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bioelectric".
13.- The pasu is absolutely collective, temporary and mortal.
He suffers from an illusion of individual existence and
"believes" he survives death, but in reality he DOES NOT EXIST
except as a concrete representation of archetypes created by
Yahweh-Satanas and projected by His Will into the material
order of pantheistic manifestation. There he is subject to a law
of linear evolution which leads him to "progress" and ascend
from "kingdom to kingdom" and from ladder to ladder, as the
Synarchy teaches them, in an everlasting race which leads him
inexorably, after enormous "sacrifices" and after a very long
time, to discover "God" (Yahweh-Satanas) in "all things" and to
worship Him. This illusion concludes with the phagocytisation of
the pasu into the collective consciousness of the Demiurge, a
nihilistic experience which the pasu call NIR-VANA or SAMADHI.
14.- The so-called ANIMAL TENDENCY OF THE PASU is, then,
the law of linear evolution of the pantheistic nature of the
Demiurge, temporally chained to the will of Yah- veh-SATANAS,
a question which we will take up again in section VI.
15. Finally, let us note that the physical-biological body of
the pasu is literally that of an anthropomorphic animal,
differing only from that of the virya or Siddha in the circulatorylymphatic
system, but this difference is not verifiable by means
of concrete and direct observation, but by means of one of the
seven sacred ways.
16.- The collective soul or egregore, a phenomenon proper
to animal populations, is a collective psychic law PROPER TO
THE PASU OR ANIMAL MEN.
17. The Hyperborean Mystique is the formal law which binds
the Siddhas, that is to say, the immortal supermen or
hyperborean divines, whose purity signifies the possession of
the Vril, the ex-tra-universal nature or UNCREATED SPIRIT.
62 Section of the Psychosocial Strategy Handbook
18. The virya is between the two. He partakes both of the
divine nature, through the Minne, and of the animal nature,
through that which is pasu in him. But it is at this stage of the
Kaly Yuga that the pasu tendencies are expanded in all spheres
of human activity by the tremendous satanic impulse (i.e.,
Judaism) applied to civilisation, an impulse which we see
organically represented in the Sinarchy, we see the
proliferation everywhere of crowds and psychological masses
which fit into Le Bon's patterns of collective conduct. And these
masses, which are to be classified and influenced according to
the principles of crowd psychology, ARE NOT COMPOSED OF
SIMPLE PASU, but the viryas, in their CONFUSION, collectively
respond to the anima- tic tendencies of the pasu in them.
It is for this reason (No. 18) that a hierarchical relationship
must be considered in the two ideas set out in this clause V, as
we stated at the beginning of this first conclusion, analogous to
the hierarchical link between pasu, virya and Siddha.
We can now present this hierarchical relationship as a
strategic category or FIRST LAW OF PSYCHOSOCIAL STRATEGY:
"In the collective "leading" of the viryas, FIRST the collective
soul or egregore must be controlled and THEN, only after this
control has been obtained and secured, can the Hyperborean
Mystique be applied".
It must be borne in mind that (today) the VIRYA (any virya) is
confused about his divine nature; animalised, lost in the
demonic world of the pasu, or (perhaps) serving them and the
Sinarchy, in abject submission.
The virya, however, are the FIRST AND LAST OBJECT of the
Hyperborean Mystique. It is to them that the whole effort of
national socialist revolt is directed, and it is for them that
Germany will fight her battle in the Cosmic War, which no one
knows when it began or when it will end. For in the total war
lies the heroic possibility of attaining purification and
redemption for every virya who is willing to fight for his own
salvation.
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ENGAGE in conflict.
There being three kinds of men (PASU, VIRYA and SIDDHA),
we think it necessary to clarify that for us THE "MAN" IS THE
VIRYA, prototype of the hyperborean hero, leaving the word
"man" to denominate the pasu.
Therefore, when we say "man" it should read "pasu", unless
otherwise clarified. And when we say "virya" we mean the
prototype of the hyperborean hero of whose lineage all of us
who FIGHT on the side of CHRIST-LUCIFER participate.
As for quantitative or generic words such as RACE,
HUMANITY, PEOPLE, etc., we always interpret them according
to this criterion: "RACE" is primarily a "race of viryas". This
word, race, can then exceed the framework of the classical
ethnological racial classifications, because a race which
"embraces all viryas" is a race based on the universal principle
of the "common memory" of the Minne, which also means the
"community of blood" which charismatically binds the viryas.
The "race of viryas" thus conceived is a spiritual and universal
community of hyperborean heroes and warrior monks, which
can include among its members viryas of all races of the ethnic
classification.
The word "humanity", which involves the whole human race,
is usually used by the Synarchy from the point of view of the
pasu. Thus, for example, sentimentality or cowardice, "virtues"
of the pasu which every virya deeply repudiates, are considered
"human". On the basis of such a synarchic concept of
"humanity", the virya will naturally be inhuman. We wisely try
not to use the word "humanity" without first clarifying its
meaning. Finally, the word people and the like must be used
with a hyperborean vision: people will be "people of viryas",
etc.
64 Section of the Psychosocial Strategy Handbook
We repeat what was said in commentary 18: this 1st
Strategic Law is circumstantial to the Kaly Yuga and has its
origin in the con- fusion suffered by the semi-divine viryas due
to the impurity of blood.
The hierarchical Law can also be stated as follows: "When
applying the Hyperborean Mystique in the guidance of the
viryas, gregarious phenomena can occur according to the
degree of confusion of the viryas. In these cases there is no
certain possibility of charismatic linkage and mutation, and
therefore the Hyperborean Wisdom recommends PRIOR
control of the egregore by means of a collective archetype
known and appropriate to the plans for the conduct of the
Psychosocial Strategy".
Strictly speaking, this Law DOES NOT IMPLY TWO
OPERATIONS as it seems at first sight, which would be: 1°
control of the egregore; 2° application of the Hyperborean
Mysticism. Let us remember that the first, gregariousness, is a
force-field phenomenon and that the second, charismatic
bonding, is an individual and transcendent experience, only
verifiable "collectively" in the synchronicity of events, which
means that both phenomena are as non-transferable to each
other as they are opposed in their conceptual essence; they are
also both original ideas.
The decomposition of the "collective" fact into two realities
hierarchically linked by the 1st strategic Law was necessary only
for the correct interpretation of the phenomena we are
considering and to act according to the Hyperborean Wisdom.
In the instrumentation of the Hyperborean Mystique, that is, in
praxis, the Hyperborean Wisdom teaches that ONE OPERATION
ALONE IS ENOUGH TO ACHIEVE THE DOUBLE CONTROL
OF THE PASU AND THE VIRYA.
This unique operation will be explained in Section VII.
66 Section of the Psychosocial Strategy Handbook
POINT VI
SECOND LAW OF
PSYCHOSOCIAL STRATEGY OR QUANTUM
LAW
a) INTRODUCTION. - In clause V, in deducing the First Law,
we have shown that the Psychology of the crowds of G. Le Bon
and others like it, based on the possibility of influencing an
egregore, is a synarchic science, suitable only for operating
upon the "lost" pasu and viryas. Notwithstanding this conclusion,
the First Law states that the egregore must be controlled
BEFORE applying Hyperborean Mysticism. It will be necessary,
then, to develop the science of controlling the pasu, even
though this is a doctrine opposed to the Hyperborean
Mysticism. The strategic principle that "final victory is more
likely if we learn to know the enemy so deeply that we can
foresee his slightest thoughts" must, we believe, prevail.
The possible objection that could be made to the criterion
used here, of approaching the analysis of the psychology of
crowds, being overcome, we will say something with reference
to this Second Law, which will be studied below.
The Quantum Law, as is evident from its name, which is
reminiscent of Max Planck's theory of "quanta", implies the
definition of a psychophysics. In order to do so, one must
interpret "force field" phenomena, phenomena which the
Synarchy has been studying for centuries with reasonable
results, of which its numerous "theosophical" schools give an
account. It would seem to be a just criterion, then, to take
advantage of these "classical" studies of Synarchy, which have
always been expounded in the control of the Pasu, and to use
them for our own fulfilment of the First Law. Otherwise, a
whole science would have to be developed to explain the
reality of gregarious phenomena and to deduce control
techniques from their own laws.
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Strangely enough, the latter has been our criterion: a whole
new science, more exact than any that the Synarchy can
possess, has been developed from millennia-old concepts of
the Hyperborean Wisdom and modern researches carried out
by the H.H.S. So that no synarchic doctrine will be used by us,
whether it comes from "East or West". As the Führer has said:
"The war against the dark forces, against the elementalwessen,
is total. We will borrow nothing from the enemy.
It is because of this firm doctrinal position of the
Thulegesellschaft that we reiterate to the S.S. comrades of
Wewellsburg that they always renew their fight to the death
against the synarchic, evolutionist and falsely occultist culture.
Nothing is to be taken from them when we have at our disposal
the millennia-old and marvellous Hyperborean Wisdom.
b) TWO STATEMENTS FOR ANALYSIS
A.- "When the VIRYA builds himself into a "charismatic
collectivity", that is to say, when the "charismatic linkage" is
established between him and his fellow men in the manner of a
Hyperborean Mystique: HE RISES FROM THE MERE HUMAN
LEVEL TO THE SUPERHUMAN OR DIVI- NO".
B.- "When man (pasu or lost virya) becomes a "psychological
crowd", that is to say, when he participates in a collective soul
or egregore, he DESCENDS FROM THE HUMAN LEVEL TO THE
ANIMAL LEVEL".
c) THE S.S. LEADER DEMONSTRATES STATEMENT "A".
Let us bear in mind a preliminary warning. A value
judgement must be established from statement "A" which
definitely dissuades the comrades from employing, even by
mistake, the degrading practice of crowd psychology which the
synarchy employs and encourages. Whoever does not address
the people (VOLK) mystically, with a hyperborean world-view,
must be warned,
68 Section of the Psychosocial Strategy Handbook
will inexorably fall prey to the demonic egregores and pas
will be able to develop in the synarchic "plan"!
There are many ways of leading peoples, but only the
Hyperborean Mystique guarantees their liberation from the
evolutionary and deterministic law that governs the satanic
world of matter. That is why the H.H.S. has devoted enormous
efforts to the formation of an elite of charismatic leaders
capable of acting according to the principles of the
Hyperborean Wisdom. Let us say two words about this elite.
Although it is still too early to judge the final results of so
many efforts, we can already consider the attainment in the
WAFFEN S.S. of a truly hyperborean type of S.S. LEADER a
success.
The "raw material", i.e. the viryas, are initially recruited in
the Ordenburg and selected as highly qualified elite elements
to receive hyperborean initiation in Wewellsburg. There, after a
more rigorous selection, they are placed under the care of
special instructors belonging to the penultimate circle of the
Thulegesellschaft. The first step of their initiation is to "perceive
the Minne", a wonder that is achieved after a great effort of
purification. The "remembrance of blood" finally puts them in a
condition of mutation and they can thus receive initiation, an
experience which is in itself indescribable, but which
nevertheless produces a permanent and irreversible change in
the virya, which can be perceived by all, and to which we refer.
The virya, after initiation, has transmuted his lower nature of
pasu and is now a true hyperborean hero or "re-orientated
virya". He is not yet a Siddha, but he will never yield to the
animal tendencies of the pasu. The initiation at Wewellsburg
has brought him into metaphysical "contact" with Christ-
Lucifer, and from this transcendent experience he will tend, in
the world, to conform to a Luciferic archetype, a solar hero or
warrior-monk. He will be a "Christian knight", in a much more
profound and mystical sense than is usually given to these
terms. Because that
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"contact" is a mystical ecstasy in which comrade
S.S. achieves individuation (self) and Vril-consciousness. From
then on he is already a "charismatic leader" fit to serve the
people, the Reich and the Führer.
The psychological profile of this type of S.S. Leader will
certainly be regarded as "unhuman" and even "inhuman", but
this is due to the great racial purity of the viryas who form, as
we have already said, a luciferic archetype, an imitation of
Christ-Lu- cifer. In fact, the S.S. Leader already appears as
"strange" and "cruel" in the judgement of profane observers.
But these profane ones, de- graded and softened by the
decadent customs of the Kaly Yuga, cannot appreciate the S.S.
Leader's APOLINE beauty and fearlessness.
In fact, the S.S. Leader's racial purity, without the animal
tendencies of the pasu, makes him a superhuman being, a true
prototype of the liberated and transmuted virya. Thus, an
objective judgement on the virtues of the S.S. Leader can only
be made on the basis of a "hyperborean vision".
As far as we are concerned, here is the opinion: We have seen the
Leader
H.H. to act charismatically in the crowd. His voice sounded
energetic and irresistible, awakening in the listeners the
reminiscence of that common memory which unites us all in
the eternal return. And we have seen the viryas immediately
obey the H.H. Leader, moved by the charismatic bond which
they intimately shared. Thus we have seen that the H.H. Leader
awakened in the viryas the "knowledge of the fact of
hierarchy", with the result that they, each one of them, KNEW
that the H.H. Leader was SUPERIOR BEFORE THEY OBEYED, and,
what is important, they did not participate in any gregarious
impulse.
The S.S. Leader we have evoked conducts himself according
to the laws of Psychosocial Strategy. The First Law says that, in
the leading of crowds, the egregore must FIRST be controlled
and THEN the Hyperborean Mystique applied. Therefore, it is
necessary to undertake the systematic study of the
70 Section of the Psychosocial Strategy Handbook
phenomenon.
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gregarious to understand how the S.S. Leader controls the
egregégo- ro.
d) RESEARCH BY THE AHNENERBE INSTITUTE REGARDING
CLAIM "B".
Statement "B" has been rigorously verified by research
carried out by expert circles of the Ahnenerbe Institute. These
investigations, which have been going on for 7 years now,
cannot be presented here because of their length, thematic
variety and methodological complexity, but we can cite a few
experiments which will give emphasis to what has already been
said.
First of all, it is worth mentioning the research carried out in
the early days to verify the gregarious phenomenon of the
"collective soul". For this purpose, among other things,
measurements were made of the main HUMAN BIORhythms in
different kinds of crowds. The sampling was carried out
according to the classification made by G. Le Bon:
A - HETEROGENEOUS CROWDS
1° - ANONYMOUS. - Such as, for example, street crowds. 2° -
NON-ANONYMOUS. - Juries, parliamentary assemblies, etc.
B - HOMOGENEOUS CROWDS
1° - SECTAS. - Political, religious, etc.
2° - CASTES. - Military, priestly, working class,
etc. 3° - CLASSES. - Bourgeois, peasant, etc.
72 Section of the Psychosocial Strategy Handbook
The results of the research showed conclusively that when
the gregarious phenomenon occurs, the INDIVIDUAL
BIORhythms are altered and a CO- BIORHYTHM appears.
LECTIVE, corresponding to the collective soul of the crowd. In
these cases it happens that the cardiac or respiratory rhythms
of all the participants in the egregore are ENCHANCHED or
synchronised, among other things, and it is to some extent
impressive to see enormous crowds of people stirring
cadencedly in their uniform breathing.
But this is not all: other bioelectrical rhythms of the brain are
also often synchronised, as has been proven, so that it can be
stated without doubt that gregariousness is a typical "force
field" phenomenon, which tends to standardise all participants
by subjecting them to collective laws.
These results can be complemented by considering other
research carried out to determine the degree of "sensitivity" of
a collective soul or egregore.
The breakthrough in this respect was the second major step
in collective behavioural research, as it proved the existence of
the "collective soul"; the question was: how does a
psychological crowd re-act in response to different stimuli?
Of the many experiments designed to impress the collective
entity and test its capacity to react, perhaps the most
illustrative for this commentary are those carried out in relation
to the transmission of crowd control instructions given by
"professional agitators" totally unrelated to the S.S. or any
official institution.
It is well known that an agitator exerts a particular influence
on the crowds, leading them to blindly obey his instructions. On
the basis of this fact, professional agitators were introduced
into certain crowds observed by scientists at the Ahnenerbe
Institute, and it was found that
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that in the execution of command voices or the chanting of
slogans there was an INSTANT and SIMULTANEOUS reaction in
all the members. That is to say that the acoustic stimulus
provoked an INSTANTANEOUS re-action in all the members,
EVEN IN THOSE WHO HAD NOT HEARD THE COMMAND
because they were too far away from the agitator. Something
similar to the gregarious phenomena that occur in herds or
flocks of animals, or to the complete rotation of a school of fish
already mentioned (INCIUM V - paragraph c).
These experiments have enabled us to intimately
understand the gregarious phenomena and the psychology of
the agitators or supposed "leaders" of crowds, which in reality
are not such, for ALL, agitators and crowds, respond to
unconscious causes. The crowds follow a leader or agitator, and
the latter follows an "idea" which has absorbed him, i.e. an
archetype. G. Le Bon had also found this to be true, for he
wrote: "The agitator has almost always been an agitator. He
himself has been hypnotised by the "idea" of which he has
immediately become an apostle. This idea (the egregore, as we
say) has invaded him to such an extent that everything outside
of it disappears, that any contrary opinion seems to him to be
error and superstition".
We suggest re-reading comments 16, 17, 18 and 19 (POINT V
paragraph d) as it is useful to bear in mind, in the following, the
concepts expressed therein.
e) SECOND LAW OF THE PSYCHOSOCIAL STRATEGY OR LAW
QUANTUM. - We have mentioned research that has yielded
quantitative information on "synchronised biorhythms" in
psychological crowds. We will now deal with the qualitative
aspects of the phenomenon. First of all, it is important to know
that these synchronised biorhythms (presumably the
synchronisation occurs when the egregore or collective soul is
formed) DO NOT REMAIN CONSTANT, i.e. they do not keep the
rhythm, but vary during the phenomenon.
The qualitative analysis of these variations in rhythm, tested
in experiments of various kinds, has made it possible to
74 Section of the Psychosocial Strategy Handbook
establish
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The existence of certain highly STABLE and repetitive STATES in
psychological crowds was established. For example, in the
SAME crowd, the parameters measured at DIFFERENT times,
corresponding to IDENTICAL STIMULES, were always the same
and repetitive. This and other examples allow us to arrive at the
following conclusion: "In every psychological crowd,
agglutinated by a collective soul phenomenon or egregore, the
collective behaviour is conducted according to a causal
relationship which we call the Quantum Law of Psychological
Crowds".
This law is developed in five "phases" corresponding to the
five most stable "states" of the psychological crowd. Its
formulation for the use of the Psychosocial Strategy is as
follows:
QUANTUM LAW OF CROWDS FIRST PHASE -
GENESIS OF THE EGREGORE (MAHAPASU)
CHECK: Measure and verify a synchronization of
biorhythms.
SECOND PHASE - HUMAN LEVEL OF THE EGREGORE (PASU)
COMPROBATION: The measured biorhythms correspond to
human physiology.
THIRD PHASE - SUBHUMAN LEVEL OF THE EGREGORE (SHEIDIM)
COMPROBATION: The measured biorhythms do not
correspond to human physiology.
FOURTH PHASE - AVALANCHE EFFECT
CHECK: Discharging the energy verifies that the collective
behaviour follows a pattern of animal behaviour. The Avalanche
is analogous to the "stampede" in animal populations.
76 Section of the Psychosocial Strategy Handbook
PHASE FIVE - EGREGORE EXTINCTION OR DECOMMISSIONING
CHECK: Decomposition of gregarious behaviour;
deconcentration of the crowd; recovery of individual behaviour;
etc. In all cases the absence of synchronised bio-rhythms is
verified.
The quantum law begins to apply when the egregore is
"born": this is the first phase "genesis of the egregore". From
the 1st phase, the two immediately following phases, 2nd and
3rd, can develop, and the closure, 5th phase, can occur "after"
arriving at any of them, 1st, 2nd, 3rd phase. But if the 4th
phase, the avalanche phase, is reached, it is not possible to
bring about closure without first producing an IRREVERSIBLE
PSYCHIC ENERGY RELEASE effect, in the course of which the
crowd is "uncontrolled" outside the egregore.
To reach the closure of the phenomenon or extinction of the
egregore after any of the 1st, 2nd, 3rd or 4th phases, a
complete "change of state", corresponding to that phase, must
occur in the crowd.
The passage from one state to another, from an "energetic"
point of view, i.e. from the psychophysical energy, whatever it
may be, is operated as a "change of level" or "jump", similar to
that which occurs in the "changes of state" of matter studied in
thermodynamics. For example, water, from its solid "state" (hylo)
jumps at 0°C to its "liquid state", and from this it jumps to its
gaseous state (vapour) at 100°C. But as long as the temperature
does not reach the "fixed point", i.e. the boiling point at 100°C,
the change of state does not occur, not even at 99.9°C; but as
soon as this temperature is reached, the matter changes state
abruptly, in a jump. On the other hand, as can be seen in the
graph of the variation of the temperature of water as a function
of time, Fig. 1, during the change of state the temperature
REMAINS CONSISTENT (segments AB and CD). This means that,
for example, until the complete evaporation of the water, the
temperature remains constant at the "fixed point" of 100°C.
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t
125
100
°C 75
50
25
0
-25
CHANGE
OF
STATUS
A B
CHANGE
OF
STATUS
C D
T
Figure 1
Similarly occurs the change of psychological state, measured
in its energetic parameters as we shall see, which expresses the
phase change of the Second Law. This characteristic of LEVEL
JUMP and the fact that "energy" seems to be emitted or
transmitted by QUANTS (from the Latin quantum = quantity) of
energy or particles called UEVAC, has been the reason why we
called the Second Law the "Quantum Law of Crowds".
It should be noted that the 1st, 2nd, and 3rd phases of the
quantum law correspond to transformations in which an
"ENERGY ACCUMULATION" takes place in the egregore, so we
call these phases "positive". The 4th and 5th phases correspond
to "ENERGY DISCHARGE" from the egregore and are considered
"negative". But what do we mean by ENERGY ACCUMULATION
and ENERGY RELEASE? It is necessary, before continuing with
the interpretation of the Second Law, to answer these and
other questions with some concepts of psychophysics.
f) ELEMENTS OF PSYCHOPHYSICS. - On the basis of the
relevant research, it has been concluded that the phenomena
of gregariousness, which are characteristic of the pasu and the
lost virya,
LIQUID WATER
STEAM
ICE
78 Section of the Psychosocial Strategy Handbook
must be interpreted within the framework of PSYCHOPHYSICS.
This con- viction is mainly based on the fact that the
phenomena of gregariousness, as well as other psychic
PARANORMAL phenomena, have all the characteristics of the
phenomena of nature which are usually defined on the basis of
the physicomathematical concepts of FIELD and ENERGY.
The problem, therefore, is to know what this
"psychophysical field" is like and what the "psychophysical
energy" is.
In order to advance this research, the S.S., through the
AHNENERBE INSTITUTE, has developed the theory that we
apply in this dissertation on Psychosocial Strategy.
In principle, we must accept the existence of a GREAT FIELD
called the PSYCHOSPHERE which surrounds the Earth and
permeates it completely. Strictly speaking, it must be said that
the Earth, as well as its atmosphere and all related substances,
are "inside" the psychosphere, which exists a priori to this
arrangement of matter which we call "the world".
The psychosphere is, according to the Hyperborean Wisdom,
one of the "bodies" or "veils" of the Demiurge Jehovah-Satan,
and its metaphysical nature is discussed in section VIII. We note
also that the psychosphere is related to the traditional
pantheistic concepts of "world soul" (ANIMA MUNDI, etc.).
It is in the "big field" of the psychosphere that the
"psychophysical" field of gregarious or collective psychological
phenomena must be situated.
As far as "energy" is concerned, a distinction should be made
between "psychic energy" and "psychophysical energy". The
term "psychic energy" should be retained for individual psychic
processes and elaborations, especially unconscious ones, and
can be assimilated to the traditional concept of LIBIDO.
"Psychophysical energy" is that which is involved in the
collective phenomena of gregariousness we are studying and in
many others,
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including ALL ACTION OF THE PSYCHOSPHERE ON THE INDIVIDUAL.
The psychophysical energy, which is involved in any reciprocal
interaction between man and the psychosphere, is of a
quantum nature and is called the "psychophysical energy
quantum" or UEVAC or the psychophysical ENERGY UNIT.
The uevacs fill the entire psychosphere (which means ALL
SPACE) and each of them possesses a NON-COORDINABLE
POINT in the ordinary four-dimensional space. These noncoordinable
points, which are at the CENTRE of each uevac,
possess the unusual property of being indiscernible, i.e. equal;
with absolute equality. The absolute identity between two
things contradicts LEIBNIZ's PRINCIPIUS IDENTITATIS INDISCERNIBILIUM,
the principle of identity of indiscernible things. This
philosopher starts from the erroneous belief that the material
world has been created by God and by virtue of the perfection
of God, PERECTIO DEI, no two things could be the same.
According to Leibniz, God would not have created the same
thing twice.
The Hyperborean Wisdom on the contrary affirms that the
material world has been "ordained" by the Demiurge Jehovah-
Satan and that the principle of the "absolute individuality of the
SIDDHA outside of matter", as we conceive it, requires BY
OPPOSITION the violation of Leibniz's "principium". This
question and the PARADOX character of the uevac will be dealt
with in section VIII. In the meantime, let us continue with the
psychophysical concept of uevac.
We said that the uevac has an indiscernible point. This
means that, although the uevacs occupy different places in
space, they all have a common point for which there is no
distance between one and the other, because they are all the
same point (paradox). This property allows to explain numerous
paranormal phenomena such as, for example, the
"instantaneous transmission" of messages in TELEPATHY,
because in reality there is no "transit time" of the information,
as there is NO DISTANCE BETWEEN ONE POINT AND ANOTHER,
NO MATTER HOW DISTANT THE DIFFERENCES MAY BE, the
80 Section of the Psychosocial Strategy Handbook
uevacs are all the same.
ESTEN (paradoxical).
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An appendix with all the uevac theory is attached for those
who wish to delve deeper into this complex subject.
Returning to the question posed at the end of this
paragraph, it is necessary to divide it into two questions, which
will be answered separately.
1°. What is meant in psychophysics by ENERGY
ACCUMULATION IN THE EGRESSOR?
In the 1st, 2nd and 3rd phases of the Second Law, the crowd
yields psychophysical energy to the psychosphere, which is
"accumulated" in a collective entity, egregore, according to a
law of crystalline symmetry (from which the laws of common
crystallography are derived), so that from the point of view of
psychophysics, the egregore is rigorously a PSYCHOPHYSICAL
CRYSTAL. This law, as with the associations of macromolecules
in a common crystal, states that "1+1=1 greater", i.e. "one unit
of energy added to one unit of energy equals one unit of
greater energy".
The egregore is thus a "capacitor", charged with
psychophysical energy, in which all members of the crowd
participate. However, the egregore, being part of the
psychosphere, follows an "archetypal arrangement" which
determines its nature, its form, its pattern of behaviour, etc.
We will try to explain this. Dr. C. G. Jung states that gods and
myths are "archetypal representations", the "archetypes"
themselves being a "hypothetical, non-intuitive model, like the
pattern of behaviour in biology".
Archetypes would be common to all mankind and their
genetic nature would make them transmissible by inheritance.
In other words, analytical psychology confines us to the field of
biology with this hereditary "individual collective archetype".
By using the concept of the psychosphere, on the other
hand, we consider an archetypal plane external to man, but
common to all human beings.
82 Section of the Psychosocial Strategy Handbook
We distinguish between "archetypes" of the psychosphere and
personal "archetypes". We thus distinguish between
"archetypes" of the psychosphere and personal "archetypes".
The Archetypes are the key to Jehovah-Satan's "creation",
that is, to the "ordering of the material chaos" which the Demiurge
effected in "bringing forth" the sensible world. They are
equivalent to "ideas" of the Demiurge, which "materialise"
through the unit of energy uevac and the irresistible force of
His Will which is called the Time of the World. We shall return
to this concept also in clause VIII.
The Archetypes of the psychosphere are the "qualitybearers"
of existing things, the collective archetypes of the
unconscious being merely human correspondences of them. Dr.
C. G. Jung called these external Archetypes PSYCHOID.
To complete these concepts we will say that the Unitary
Archetype, from which all Archetypes are structured, is the
unity of the uevac. The uevac are present in all that exists,
including the Archetypes of the psychosphere. They support
every ponderable portion of matter from atoms or subatomic
particles to complex organisations such as an animal or a man.
Because of these properties of the psychosphere, we said
that the egregore "behaves like a capacitor, accumulating
psychophysical energy from the crowd", but "follows an
archetypal arrangement external to the crowd, which
determines its morphology, pattern of behaviour, etc.". It is
that, in these cases, the egregore not only "responds to the
form" of the Archetype, but consubstantiates with it, bringing it
uevac substance and vivifying it. The egregore thus constituted
is "independent" of the individual archetypes of the crowd and
behaves as a dominant Archetype of the psychosphere. It is this
property of acquiring "life independent of the individuals who
compose the crowd that explains the "change of behaviour"
that
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is observed in crowds when an egregore acts on them.
It is thus understandable why it has been an ancient but
ever-present problem for leaders and conductors of peoples,
how to go about controlling the collective soul or egregore of
the multitudes in some way. And it is also realised that in most
cases the egregore of the people is so powerful that when it
becomes "independent", as an archetype, it causes "the
appearance of a leader or chief", just as in animal populations.
This "chief", a faithful expression or extension of the egregore,
assumes power by means of collective "re- knowledge" without
anyone being able to prevent it.
We can affirm that the means of "operating" upon the
Archetypes of the psychosphere exists, the proof of which is the
Psycho-social Strategy, and that, in fact, this operation has been
going on since ancient times. But since the "techniques" applied
belonged to the domain of priests or initiates and were secret;
the modern inability to interpret the traces we possess of such
techniques has generally led to classifying them under the
dubious moniker of "magic" or "ritual magic".
For our part, the path followed to arrive at such knowledge
will be as follows: the First Law states that it is necessary to first
control the egregore and then apply the Hyperborean
Mysticism. The interpretation of the Second Law will tell us how
to do this.
2°. What is meant in psychophysics by ENERGY DISCHARGE
OF THE EGRESSOR?
We already know what it means to "accumulate energy" in
the 1st, 2ndand 3rd positive phases of the Second Law; we will
now study the "energy discharge" of the 4thand 5th negative
phases.
We have seen that the psychophysical energy accumulates
in the archetype from the beginning of the egregore, 1st phase,
until the
84 Section of the Psychosocial Strategy Handbook
The discharge occurs in the 4th phase, called "avalanche". We
must now clarify that this "avalanche" cannot happen if the 3rd
phase has not been reached first, which is an inescapable
condition of the Quantum Law.
In other words, although it is possible to "extinguish" the
phenomenon after the 1st, 2nd or 3rd phase by closing the 5th
phase, in order to produce the "avalanche" (4th phase) it is
necessary to have previously reached the 3rd phase. But we
also said that the 4th and 5th phases were "unloading" and we
call them "negative". Why then, for example, can one not go
from the 2nd phase to the avalanche of the 4th phase, and why
can one go from the 2nd phase to the closure of the 5th phase,
since both are phases of energy discharge? We leave the
question momentarily posed in order to point out some
elements of judgement.
In this subsection we shall study the Pashu rabble-rouser and
the S.S. leader, the hyperborean conductor of viryas. From this
subsection we will advance a concept which will make clear the
importance of this Second Law for the Psychosocial Strategy; it
must be borne in mind that "the 4th phase is the MOST PRECISE
OBJECTIVE OF THE CROWD AGITATOR. Why? Because it means
in practice the DIRECTED MOBILISATION of the crowd towards
the achievement of an end".
Having underlined the importance of this 4th phase, let us
say that its main characteristic lies in the "short time" of the
event. Just as the 1st phase, "genesis of the egregore", is "almost
instantaneous", the 4th phase, "avalanche", is even faster.
On the other hand, the 2nd and 3rd phases are progressive
and slow; and the 5th phase is the slowest of all, and it may
happen that the crowd becomes totally unconcentrated and yet
the effect of the egregore persists. Even when the members of
the crowd are very "distant", the gregarious phenomenon may
persist, and, as we shall see, there are cases in which extinction
never occurs definitively.
Nimrod from
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85
We will now answer the pending question, but we will do so
with a provisional answer, for a full understanding of the
"discharge of energy in the 4th phase" will only be achieved
after a study of the following paragraphs. The explanation of
why it is necessary to reach the 3rd phase before the avalanche
discharge of the 4th phase takes place is as follows: "When a
crowd forms a collective soul or egregore, 1st phase, it
accumulates psychophysical energy in a mutual exchange with
all members. This accumulated energy "grows" as the crowd
passes through the 2nd and 3rd phases. If the accumulated
energy IS SUFFICIENT, and only if it is sufficient, a THRESHOLD is
reached which allows the phase change from the 3rd to the 4th
phase and the avalanche. If the energy is INSUFFICIENT, the
threshold is not reached and the avalanche of the 4th phase
does not occur, although closure, 5th phase, and extinction of
the egregore may be obtained".
This inflexible aspect of the Second Law can be better
understood if we bear in mind that the avalanche of energy
obtained in the 4th phase is a residue in the pasu of a
phenomenon peculiar to animal populations known as
STAMPIDA. The 3rd phase must be accessed INDEFECTIVELY
because in it the egregore vitalises a zoomorphic or antropozoomorphic
Archetype, SHEIDIM, whose behavioural
pattern is subhuman or animalistic and whose biorhythms,
measured in the crowd, show a REGRESSIVE VIRGATION. Under
these conditions it will happen that a given STIMULUS will
provoke in the crowd a REACTION corresponding to the
STAMPIDA of the animal herds; this will be the "avalanche"
discharge of the 4th phase.
All these explanations of the meaning of the Second Law and
its different phases will be better understood by using an
ANALOGICAL model that allows a symbolic "visualisation" of the
phenomenon. This is what we will do in section VII by means of
a graphic analysis of the Second Law.
Nimrod from
Rosario
87
ψ
IV
III PSYCHOSPHE
RE
II
I
0 TIME
Point VII
Figure 1
POINT VII
GRAPHICAL STUDY OF THE SECOND LAW
In order to represent the Second Law graphically, we have
thought it convenient to use an orthogonal Cartesian
coordinate system. However, as we are interested here in the
QUALITATIVE ASPECT of the gregarious phenomenon, we have
opted to suppress all quantitative reference to the figures and
values obtained in the measurements and to use an
ANALOGICAL QUADRANT. This quadrant will allow us to make
analogical representations of the Second Law which are very
evident and suitable for understanding our expositions.
a) - THE ANALOGUE DIAL
T
PSYCHOPHYSICAL
ENERGY
88 Section of the Psychosocial Strategy Handbook
On the x-axis we have conventionally represented time (T).
This "time" is to be understood as "collective time" or world
time, i.e. the time measured by the clocks of the members of
the crowd.
The y-axis of ordinates will allow us to appreciate the levels
of psychophysical energy reached by the collective soul or
egregore and will be called ψ-axis (psi) with the symbol of the
energy unit uevac.
Certain FIXED LEVELS of energy existing in the psychosphere
have been indicated with parallel lines, but keep in mind that
these are ANALOGUE representations. See figure N°1.
We distinguish four "zones" or "geometrical places" in the
quadrant, marked I, II, III and IV, which constitute four "planes"
of the psychosphere. Separating each zone is a line
representing a FIXED LEVEL of energy or "plane level". Let us
look carefully at figure N°2. The first level (I) is analogous to the
individual consciousness of the lost pasu or virya.
The second level (II) corresponds to the individual
unconscious of the lost pasu or virya. It can be seen in figure
N°2 that this second level is divided by a dotted line. This line
divides the individual unconscious into two zones, one more
"close" to the consciousness, called the personal unconscious,
and the other, analogically "deeper", which corresponds to the
individual collective unconscious, i.e. the set of archetypes and
their psychic "place".
The third level (III) symbolises that part of the psychosphere
which we call the UNIVERSAL COLLECTIVE UNCONSCIOUS, that
is to say, a psychic plane which is COMMON to all men, for it is
superimposed on the Stygian line to the individual
unconscious and permits the "mutual participation" between
the two planes. Although the psychosphere permeates all that
exists, it is only through this third level that the unconscious
psychic "contact" between the Demiurge and the pasu is
made. This third level is the seat of the
Nimrod from
Rosario
89
ψ
Jehovah-Satan
γ PHAGOCYTIC LEVEL
Universal
Collective
Archetypes
STYGIA LEVEL
inherited archetypes
IV
III
LEVEL OF
DEMIURGE
CONSCIOUSNES
S
LEVEL OF THE
COLLECTIVE
UNCONSCIOUS
PSYCHOSPHER
E
Affectively charged
complexes
α SUBCONSCIOUS LEVEL
CONSCIOUS LEVEL
0
LEVEL OF THE UNCONSCIOUS
INDIVIDUAL
LEVEL OF THE CONSCIOUS
INDIVIDUAL T
The Archetypes of the psychosphere (also of the "collective
memory" as we shall see) and, of course, where the Egregores
dwell.
The fourth level (IV) is part, just a part to respect the analogy
in the quadrant, of the Demiurge level of consciousness. It is
the plane of "God" for the Pashu, so the perception of this
level of energy is what is often referred to as NIRVANA. We do
not think it necessary to warn of the danger of "contacting"
level IV, the number of JEHOVAH-SATANAS, for upon crossing
the level, FAGOCITATION occurs, which is, in practice, a
formidable SUCTION of PSYCHIC (PSYCHIC NOT
PSYCHOPHYSICAL) ENERGY from the reckless pasu.
Between levels I and II, on the level line, there is an "os- cura
zone" graded "α" (alpha) on the ψ-axis. This zone resembles the
competition between the two individual planes, conscious and
unconscious, at the border (α). It is a mixed zone called the
subconscious, the first stage of the "I" during sleep.
Point VII
Figure 2
II
β
I
90 Section of the Psychosocial Strategy Handbook
ψ
γ
ψ,
β
α
0
B C
ENERGY
REMAINS
CONSTANT
t, FIRST STAGE
A
Point VII
Figure 3
Between levels II and III, on the level line, there is another
dark zone, slightly larger than α, graded as "β" (beta) on the ψ-
axis. This zone symbolises the interpenetration of the two
unconscious planes, the individual and the collective, in the
pasu. It is when the dark zone β is traversed that the
parapsychic phenomena of precognition, telepathy, etc. occur.
It is also by traversing β that the egregore or collective soul
operates.
Between levels III and IV, above the level line, there is a dark
zone graded as "γ" (gamma) on the ψ-axis. This is the zone of
phagocytosis, through which the Demiurge is replenished with
his own creation.
b) - GRAPHICAL REPRESENTATION OF THE SECOND LAW
Let's start with the 1st phase: "genesis of the egregore".
See figure 3.
T
Nimrod from
Rosario
91
We can see that the phenomenon starts from the subconscious
level (α) and in a very short time (t ₁) the egregore is
formed when the energy level ψ₁ reaches a stable "state". The
first phase of the quantum law is thus fulfilled, verifying that, as
long as a change of state is not initiated, the energy level
remains stable over time.
The ψ₁ state of the egregore is called MAHAPASÚ because it
exhibits a "superior" (more "evolved") pattern of behaviour to
that of the pasú as a result of "activating" the Universal
Archetype of the pasú.
Since "human" is our standard of comparison, we must
agree that this state is the "highest" to which an egregore can
attain, since it is the closest or most immediate to the human
level. And this is indeed the case, for in the following stages the
egregore descends in the archetypal hierarchy (evolutionary
regression) to form an animal entity.
If in the representation of the first phase, figure 3, when the
crowd has reached the ψ₁ state, we bring about the extinction
of the egregore by means of the 5th phase of closure, figure 4,
we see that the discharge is slow, almost as long as the
mahapasu state lasted. The extinction is complete when the
energy of the psychological crowd reaches the α level of
individual consciousness, or subconsciousness, at which point
the members "regain" the personal control that was held by the
egregore.
Before continuing with the study of the 2nd phase, let us
define the lines of the graph. Each line AB, BC, CD represents a
continuous variation of energy associated with a change of
state, so each of them is called a "transformation"; the arrow
indicates the direction of the transformation.
92 Section of the Psychosocial Strategy Handbook
ψ
γ
ψ,
B C
β
α
0 t, t, t3
FIRST PHASE AND CLOSURE
ENERGY
REMAINS
CONSTANT
T
The mathematical analysis of functions says that if as the
abscissa (T) increases the value of the ordinate (ψ) increases,
the function is INCREASING; and that if as the abscissa (T)
increases the value of the ordinate (ψ) decreases, the function
is DECREASING. Therefore, the transformation AB is
"increasing", the transformation BC is "constant" and the
transformation CD is "decreasing". The slope, expressure
of the "rate of change", is the derivative d ψ, and its
d T
sign indicates whether the function is increasing or decreasing.
For this reason, because the slope is positive in increasing
functions and negative in decreasing functions, we call the 1st,
2nd and 3rd phases of the law positive, and the 4th and 5th
phases negative, as we shall see.
Let us consider the 2nd phase of the law. The egregore
reaches the slowly ascending human state (pasu) level in the
2nd phase. See figure 5. Upon reaching the level, the egregore
retains the human characteristics of the pasu. This state is
extremely stable, perhaps the most stable of all, and for this
reason it is somewhat difficult for the change of state to the 3rd
phase of the law to occur. When the crowd reaches the stable
2nd phase, the agita-
A D
Point VII
Figure 4
Nimrod from
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93
ψ
γ
ψ,
ψ,
β
α
0
D
t, t, t3
A
B C
Point VII
Figure 5
A
B C
ψ,
ψ,
β
α
0 t, t, t3 t4
F
t,
ц
D E
T
FIRST AND SECOND PHASE
The term "it's hard" or "soft" is often used by the authors,
referring to the difficulty or ease of altering the very stable
second state. From the ψ₂ level onwards, closure can occur or
change to the 3rd phase. The extinction of the egregore or
closure is depicted in figure 6.
ψ
T
FIRST, SECOND AND CLOSING PHASE
Point VII
Figure 6
94 Section of the Psychosocial Strategy Handbook
I
But if from level ψ₂, the egregore assimilates energy to move
to the 3rd phase, the corresponding transformation can be
seen in figure 7.
ψ
IV
ц
SHEIDIM LEVEL ψ3 F
6
PASU LEVEL ψ,
THRESHOLD
D E
THRESHOLD
z
III
MAHAPASÚ LEVEL ψ,
β
α
0
II
t, t, t3 t4 t, T
FIRST, SECOND AND THIRD PHASE
The change of state occurs rapidly, EF transformation, as can
be seen from the short time (t₅ - t₄) used. The steady state is
reached at the level ψ₃ where the energy remains constant. It is
useful to observe the EF transformation in its environment in
order to appreciate the influence of the threshold on the
change of state. For this purpose we will have a graph covering
only zone III. See figure 8.
In order to interpret this transformation, it is convenient to
consider the EF trace as being in two parts EZ and ZF. Thus we
can say that the egregore, which was stabilised in the 2nd
phase of the law, slowly increases its energy level without the
possibility of reaching a stable level for the 3rd phase. But when
it reaches a level δ (delta), called the threshold level, there is an
abrupt increase that places the egregore at the constant level
ψ₃. The graph shows that at bend Z the slope, i.e. the rate of
growth of the curve, varies and from this point onwards,
segments of the curve are shown in the graph.
B C
A
Point VII
Figure 7
Nimrod from
Rosario
95
ц F A G O C I T A T I O N
ψ3 F
6 THRESH
OLD
THRESH
z OLD III
ψ,
E
0 t4 t, T
Point VII
Figure 8
ψ
THIRD STAGE
to ZF, an almost vertical piece that allows it to adopt a very high
level of psychophysical energy ψ₃.
The threshold is a hurdle that must be crossed if one wants
to enter the 3rd stage of the law. But the THRESHOLD LEVEL is
not always the same, it varies from one egregore to another
and depends on many psychophysical factors such as: the
number of members of the crowd, the level of ψ₂, the
dominant Archetype, telluric factors (which we will study later),
etc.
The only "fixed points" in the psychosphere, if anything, are
the constant levels (α, β, γ) and these are "surrounded" by a
dark band. The threshold, on the other hand, can be located at
any level ABOVE the constant transformation DE, figure 7.
We already know that the threshold level is variable but we
have not yet explained the basis for the existence of the
threshold. We will do so now, bearing in mind that it is one of
the most important concepts of the Psychosocial Strategy.
96 Section of the Psychosocial Strategy Handbook
The threshold is generated by an ARCHETYPICAL
METAMORPHOSIS that occurs when the egregore passes from
the sheidim level, i.e. from the human level to the subhuman or
animal level. This does not mean a RE-EMPLOYMENT of
Archetype but an ARCHETYPICAL METAMORPHOSIS, and it is
the ductility of the Archetype "activated" by the egregore that
determines the CLOSENESS or REMOTENESS of the threshold.
For example, in these motifs lies the convenience of using not
only an- tropomorphic images for the deities, but also
zoomorphic ones, and in the best of cases a mixture of both,
because in this way, the "evolutionary distances" that separate
the pasu from the simple animal are bridged, facilitating the
archetypal metamorphosis.
An archetype thus formed (a sphinx, a minotaur, etc.), is a
powerful key to APPROACH the threshold and exert great
control over the crowd. This, and many others, have been
secrets that have always been jealously guarded by priests or
initiates acting on the psyche of the people. We will return to
the threshold and its determination in the next section.
Returning to figure 7, let us observe the constant level ψ₃,
reached in this 3rd phase of the law, which we call SHEI- DIM
(mixture of animal and man). The egregore here is inevitably
"animal". This means that the collective biorhythms "revert to
animal rhythms" and that the collective behaviour of the
egregore is typical of the animal kingdom. Under these
conditions it is feasible to provoke the avalanche of the 4th
phase, i.e. the change of state characterised by an
instantaneous discharge of energy. An effect which, as we
have said, is a reflection of the "stampede" phenomenon
typical of animal populations. It is precisely the level ψ₃ that
must be reached for the egregore to acquire the animal
behaviour that makes the 4th phase avalanche possible.
It can be seen in figure 9 that it took a time t₆, the sum of the
previous times, for the egregore to accumulate the energy ψ₃,
the sum of the energy levels of the 1st, 2nd and 3rd phases. But
this energy accumulated in the long time t₆ is discharged almost
Nimrod from
Rosario
97
instantaneously.
98 Section of the Psychosocial Strategy Handbook
F
t3 t,
I
tg
C
THRESH
OLD
t, T
ц
ψ3
6
ψ,
ψ,
β
α
0 t4
A
t ty
THRESH
OLD
II
I
D
B
E
H
z
t,
IV
G
III
SECOND FULL LAW: 1st, 2nd, 3rd, 4th and 5th STAGES
ψ
The fact that the name "the" is used to refer to a short period of
time (t₇ - t₆) explains the name
of "avalanche effect" given to the 4th phase of the law.
There is no need to insist that such "unloading" takes place
on the crowd itself, the physical expression of the egregore,
and that the 4th phase means "MOVEMENT DIRECTED
MOVEMENT". Of course, "directed" to the extent that the
orders and aims of the mobilisation have been implemented in
advance, for once the avalanche happens, just as in an animal
stampede, the crowd is left uncontrolled, left to the "will" of
the egregore.
Let us thus verify, figure 9, that the 4th phase is an almost
vertical "transformation" that concludes at level β, the
borderline between the universal collective unconscious and
the individual collective unconscious, AUTOMATICALLY bringing
about the change of state that the Second Law considers in its
5th phase as an extension of the egregore and closure of the
phenomenon.
Also, in Figure 9, we can confirm that the 1st, 2nd and 3rd
phases each consist of two transformations, one of
Point VII
Figure 9
Nimrod from
Rosario
99
one of variable energy and the other of constant energy. In
effect the 1st phase is represented by AB and BC; the 2nd phase
by CD and DE; and the 3rd phase by EF and FG.
In contrast, the 4th and 5th "unloading" phases each consist
of a variable (decreasing) energy transformation. It can be seen
that the 4th phase is represented by GH and the 5th phase by
HI.
10
0
Section of the Psychosocial Strategy Handbook
THE MYSTIQUE OF THE RUNES
The early Germanic or Teutonic language already inherits a
much earlier word "rún". Although its immediate meaning is "letra",
for a person from the Germanic Iron Age it means much
more. It is only relatively recently that we have understood "letra"
as a simple typographic character, and it still persists in
giving it the meaning of "message", and this, incidentally, is
more developed in the way of thinking implied by the Germanic
languages (English, German, etc.). Etymologically "letter" comes
from the Latin "littera"; but let us not forget that, among the
Latins, it also means "letter" or "missive" and that, with this
meaning, letter appears for the first time written in the
Castilian of the year 1140 and that this meaning is still
preserved in the banking "bill of exchange". Thus "rún" - from
the plural "rúnar" - actually indicates: "Mensa- je, mystery of
knowledge" ... something which is well known to few initiates
of higher wisdom.
The rectilinear line is the instinctive way for man to leave a
"message" marked with a hard material on a less hard material
(since the curvilinear line is more delicate and laborious to
produce). Messages have to be left on durable materials and,
instinctively, it is understood that scratching is more indelible
than painting. Man knows that the sharp is better able to
defend him than the blunt and carries sharp weapons, so it is
logical that, with these "tools", he should also write.
If there is an abundance of bone or wood, they are (for a
certain durability of the message) easier to work with than
stone. In the original domain of the rune, Danish, wood is an
available material. But wood has veins that must be
"differentiated" to avoid "confusion with the message" and
therefore, straight lines are inclined or verticalised, avoiding
horizontality.
86 The Mystique of
Runes
A coniferous tree is "useless" to mark, having birch trees; but
these, in turn, have a shell that comes off in horizontal rings or
rhytids, which "disables" the horizontal stroke even more;
besides the fact that the tree (in general) "conceals" better, as
it grows the horizontal scars of its sapwood or bark, by elemental
plant physiology. The runes, therefore, "avoid the
horizontal stroke (as well as the curvilinear), since the curved
surface of a trunk does not "advise" it.
A dexterous person writing in front of a tree, on its trunk,
has an easier (and safer) task if he draws from right to left, and
hence the primitive runic writing that will be lost by custom
(and mystical ritual) later on, even on other materials.
The Phoenician alphabet (and those derived from it,
including the Iberian alphabet) have apparently the same
manufacturing strokes, but these nuances of absent
horizontality, already persuade us of a fundamental difference
between the alphabets (names of the first letters) and the
Proto-Germanic futharks (same case).
Archaeology has already proved, indelibly, that primitive
runes originate in Denmark. It is necessary to distinguish (very
briefly) different periods of runic writing, (varying in number and
appearance) as they give rise to confusion about their "birth".
The Ibero-Etruscan alphabets, derived from and interrelated
with Phoenician, confuse some authors who claim that, in the
pristine contacts of Germanic tribes with Latin ones (BC; Lake
Maggiore and Lake Como region), the former "take the idea"
from the latter; and this origin would invalidate the later
(equally inaccurate) origin of the runes in the translation that
Bishop Ulfilas (4th c. AD) gave rise to the runes. IV A.D.) remade
the Bible, to "Christianize" his Germanic people of the lower
Danube (the Visigoths or Goths of the West Danube); he
translates the Bible, using-inventing a Gothic alphabet of 27
letters, of which 19 or 20 can be in- vestigated, originating from
uncial Greek; 5 or 6 from a modified Latin and only 1 or 2 from
authentic runes. But Gothic, and other languages
Nimrod from
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87
The earlier Germanic languages are already different from the
primitive runic script, even if they end up supplanting it (and
making it more and more recondite and sacred in the face of
this veritable religious persecution). Even Gothic, as is well
known, has evolved repeatedly over the centuries (Anglo-
Saxon, Anglo, Teutonic, etc.) but.... It was not even runic in its
origins!
The runic language, and its religious script, remains sacred
and primitive, increasingly located in and north of the
geographical area of its origin, and takes refuge, until its last
vestiges used in early 19th century Scandinavia, in a modality of
16 letters originating in the 8th century.
Runic is an "alphabet" (futhark) totally different from the
other European ones. Its letters have a very different origin;
each letter has its own special numerical value; it bears a
mythological name (either of divine genera, animals or plants;
of natural forces or phenomena; of sacred objects of everyday
life in the proto-Germanic cultural sphere). It is a futhark, in
short!...
The inventor (or inventors) of the pristine runic script not
only knew the characteristics of the bark of a tree (as a
foretaste of many other traits of a practical man, who rationally
knows the meaning and purpose of his work), but, with his
linguistic genius and artistic talent, accompanied a very strong
religious feeling; for the meaningful names of the individual
runes are closely connected with very ancient features of the
(Germanic) religion, as has been said.And this is not the case
with any other Alpha-Betho (including the Semites) known to
date!
The patient work of philologists has not yet succeeded in
elucidating the motives that led to the ordering of the Proto-
Germanic futhark as it appears. Even in letters whose shape is
reminiscent of letters of Mediterranean alphabets, the order,
sound and symbolism are not the same...The study of such a
symbolic "alphabet" requires sensitivity, erudition and work.
88 The Mystique of
Runes
limited, I limit myself to "opening a door" in the interest of others who
are more gifted.
The 24 features are grouped into three eight-letter "öttir".
Each and every one of them has a magical meaning, which in its
application undoubtedly gave a transcendent meaning; if they
were carefully marked, they conferred special powers on the
object that bore them. The magical intention "recommended"
engraving them on a non-visible part (inside the ring - the
"alliance" that the woman wore as needing protection in
marriage -; the inner part of the shield brace; the blade of the
weapon - which from the sheath was to pass into the intimacy
of the enemy's body -; the inner face of fibulae and brooches;
etc.); since, on the "visible" parts the runes were "public",
indicating mere ownership; regardless of whether or not they
had been bathed in sacrificial blood.
These traits are grouped into four related qualities of effects:
Protective Runes that ward off danger; Me- dicinal Runes; Bitter
Runes that cause harm; and Victo- rious Runes.
They are classified according to their subject matter:
A) Runes of Higher Beings
1.- Rune of the Gods. It is the Rune "Tir", which represents
the God Tir. It symbolises Honour. It originates "t" and "d".
2.- Rune of the Aces. Rune "Anse", "Ans" or "Ansur". It will
originate the "a".
Rune of the Superior Man. Rune "Ing", for the God Ing.
4.- Rune of the Giants. Rune "Thurs".
Rune of Humanity. This rune can be classified in the
following group. In some periods it was double according to
sex; it will originate the "m".
Nimrod from
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89
B) Divine Animal Runes
1.- Rune of the Uro (bison). Rune "Ur". It will originate the "u"
and the "v".
2.- Rune of the Anta (moose). Rune "Ilhs".
3.- Rune of the Horse. It is the Rune "Ehar" or "Eah", the
name of the
horse of the sky god Tir.
The first ones are Bitter Runes. The last one, related to the
Water and Day Runes, is symbolism of Creation, Genesis, etc....
That is, protector of the mother, etc....
C) Divine Plant Runes
1.- Yew Rune. Rune "Yr". It symbolises the honourable death
in combat or sacrifice.
2.- Rune of the Fir or Birch. Rune "Biarkan" or "Biork". It will
originate the "b" and "p".
Rune of the Fruit Tree. Rune "Peorth".
4.- Rune of the Aquatic Leek. Rune "Logr" or "Lag". It also
symbolises water (the Sea). It will give the "I".
D) Runes of Natural Phenomena
Rune of the Good Year. Rune "Jara".
Rune of the Storm. It has three meanings; the Rune of Hail,
symbol of natural death; the Rune of Rain and Life; and both
united in the Rune of Snow, which is the Rune of Life and Death
together or "Hagal" (The Hagal-rune of its fallen ones). It will
originate the "h".
Rune of the Sun. Rune "Sygil". It represents the Victorious
Sun (Sieg in German is Victory). It will give the "s". As the sun is
"eaten" in the Ragnarok or Fall of the Gods, by the wolf Fenrir,
later the Rune of Victory was derived from the Rune of the
90 The Mystique of
Wolf, or Runes
Nimrod from
Rosario
91
Rune of Combat. The "reinforced" Solar Rune gives rise to the
well-known "swastika" (the four capital letters gamma), which
represents the immortal racial life force. The rune "ygil" also
represents the god Thor, with his thunder and lightning.
Rune of the Day.
5.- Rune of Ice. Rune "Is". It will give the "i".
E) Runes of CULTURAL FIELD (The first two can be included
in the previous group).
1.- Rune of Disease (Abscess). Rune "Ken" or "Kaun", i.e. axe
and torch, as instruments of injury and healing. It will give the
"k".
Rune of Fatality (Necessity and Slavery). Rune "Neid" or
"Naud". It will give the "n".
3.- Rune of the Chariot. Rune "Rad" or "Reid", as of the
chariot wheel. It will give the "r". As the chariot was the
frequent home of the Germanic, where he transported the
eternal fire and the family gods, this rune is also the Rune of
the Home.
Rune of the Gift (Gift). Rune "Geofu".
5.- Rune of Well-being (Delight and Comfort). Rune "Wynn".
The first and last runes of the "futhark", i.e. the runes of the
"futhark", are also considered to be cultural:
Rune of the Cattle (Goods, furniture that can be acquired,
conquered, worked, etc.) It is the Rune "Fou" or "Faith" that will
give "f".
7.- Rune of Inheritance. Rune "Odal" or "Odalan", for Odon
or Wotan. It will give the "o". This rune represents inherited
property; all that arises from the ancestors - education, ideas,
etc. ..... (in German Ahne is ancestor and Ahnung is opinion,
criterion) - as racial continuity, as divine gift of blood.
92 The Mystique of
Runes
To conclude I list the primitive "futhark", the translated
names. Each group of eight runes is an "öettir" and I suggest
that it be noted that, taken in order (1st, 2nd, etc.) within the
"futhark", the names are translated.
of each group, there is a relationship that is not difficult to
deduce:
Cattle, Bison, Giant, Aces, Wheel, Disease, Gift, Welfare;
Storm, Fatality, Ice, Good Year, Fruit Tree, Yew, Elk, Sun; Gods,
Fir, Horse, Mankind, Leek, Heroic Man, Day, Inheritance.
RUNIC SYMBOLS
GAV rune
WUNJO
rune
THOR rune
AS rune
WOLFANGEL
rune
PEORD
rune
MAN rune
LAV rune
HAGAL
rune
RIT rune YR rune ING rune
NOTH
rune
IS rune
JAR rune
KAUN
rune
UR rune
EH rune
GIS rune
BAR rune
FREYA
rune
TYR rune
ODAL
rune
DAG rune