Jew World Order

By Elsie Christensen (1983)

The basic aims and principles of our formulation of Wotanism break nicely into four parts: Biological, Historical, Spiritual and a comment on the Communal.

Biological: A religion, a culture, does not spring up out of thin air. We cannot create a religion. It is the blossoming of a race of people. It is written in our genes. What we need is a new sense of openness to our own past: in this case, not our historical past but the world of archetypes living dormant in our unconscious. These can only be reached through intimate contact with the racial nucleus of our own organism. The cornerstone of our faith must be race.

Historical: For the past millennium, with rare exceptions, the history of our people as a distinct entity has been suppressed, neglected and rewritten. Our task on this front must be twofold: (1) The bringing to light the contributions of the Indo-European (Aryan) racial element in the history of the West to the present. (2) A thorough historical revisionism showing how our history was and is being distorted.

Spiritual : Unfortunately the few remaining written sources (oral transmission among the peasant populations of Europe having died out in recent centuries) for our tradition such as the Eddas and Sagas are but scraps passed on to us by Christian censors and are of a very late date. This is where we must adopt a broadminded attitude towards the pan-Indo-European tradition if we wish to attempt a reconstruction. Comparative studies have already revealed to us the close links between, for instance, the Germanic concept of Fate (wyrd) and the Sanskrit Karma, and between such gods as Thor and Indra. The Rig-Veda (the oldest written Aryan Scripture) could be a gold mine if intelligently perused. Like Janus with one face turned inward surveying our past there is much hope in appropriating for our own age our lost heritage.

Communal: One man alone invoking gods that have long since played an active role in history is very close to being a candidate for one of our mental institutions. There must be a Community, a tribe. Only then can the gods manifest themselves as the collective Will. The written word can only be a step in this direction. Eventually there must be direct contact between individuals, communal celebrations of rites, feast days, etc. Perhaps even an experimental commune could be set up for a time, after our own fashion, of course.

When we look at Wotanism as Our religious philosophy we recognize as one of the basic components the idea of kinship. This we-feeling has two main themes, one is the biological similarity of individuals who have come from the same racial stock; the other is the spiritual affinity felt by every person who acknowledges an intimate personal contact with the tribal past. The cornerstone of our faith must be consanguinity.

When we consider the biological theme we have many modern sources to draw from such as the works of Sir Arthur Keith, Robert Ardrey, Konrad Lorenz, Charlton Coon, Edward O Wilson and others.

In these books are described both the findings of the authors themselves and those of many other scientists who all agree on the primacy of the inherited peculiarities of all living organisms from the lowest creatures to the higher mammals, ending with man as the most advanced. And even in his elevated station man must follow his biological destiny; he cannot put himself outside the principles of life but must walk the path set out for him from birth.

However, when we look at the contact with our tribal past, matters become more complicated. One reason is that here we are dealing with emotions, and because of the personal qualities of these sentiments they cannot be fully described but must be lived, they must be experienced as an integral part of our whole being.

Our tribal history has not been given the attention it should have been awarded; most members of our folk do not know who we are, whence we came or upon which qualities our culture was built, in more than a general sort of way. They often believe, mistakenly, that of the Jewish people and the Christian creed.

This is not so, and the understanding of these matters is based upon a strong ethnic awareness that goes right through our folk soul; the historical facts that prove this deep-seated consciousness must be plucked from many different sources and do not exist in one easy-to-comprehend book. But this is the way Wotan manifests itself; our religious philosophy is based both on facts and feelings, on head and heart – on Wotan and Baldur.

What, then, must our ‘program’ be? We have already shown that our religious philosophy takes in biological and spiritual aspects, but Wotanism is not a one-day-a-week religion; it is a way of life and therefore concerned with all facets of existence. One of these is education and the way our tribal history is transmitted both in the schools and through the various segments of the news media, the entertainment world and other sources of like nature.

From a Heathen viewpoint the past history of our folk has been seen through Judeo-Christian colored glasses and thereby given a false representation. Our historians and other scientists must dig deep and find a fair and reasonable picture of our past. We do not want a romantic version, we are not looking for a whitewash; on the contrary, we want a true portrayal of the good and the bad, of how our folk developed, and what we did well (and why), and where we went wrong.

Only in this way can we learn from history so that we will not go on making the same mistakes over and over again. Only in this way can we follow Nietzsche’s principle of what this astute thinker meant was that each generation must surpass the previous one, must reach up over its predecessors on the scale of human accomplishments; only in this way can we become ‘better men’.

This is not as difficult as it may sound, for it is in reality only what we have just suggested — that we learn from experience and thus open our minds to new understanding and insight, based on factual information and rational evaluation.

Still one more aspect of Wotanism, and a very important one at that, is the communal spirit. We have as a primary point in our ethics advice from Havamal, the old code of conduct, which says:

“To a friend a man a friend shall prove, and to his friend’s friend; but never a man shall friendship make with a foe of one of his friends.”

“Crooked and far is the road to a foe, though his house on the highway be; but wide and straight is the way to a friend though far away he fare.”

We place a high priority on this bond of friendship and feeling of belonging to the same group, and we suggest strongly that Wotanist’s form local groups wherever possible under the charter of the Wotanist Fellowship, exactly for the stated purposes: deliberately and consciously to strengthen the bond of fellowship between all members of the folk and bind together in a solid block those who have acknowledged and accepted their ethnic identity. In this way we ourselves will feel stronger, and we will be able to make other kinsmen aware of our common origin and our unique cultural and biological heritage.

From Elsie Christensen’s “The Odinist” periodical issue #74, 1983 (via Ron McVan)