My first contact with the work of Jonathan Bowden was the result of an internet search while researching leftist ideology. At the time, I was deprogramming myself after years of university mind-warping, during which time I learned nothing of any value, only how to repeat back to my tutors the current approved slogans.

 As I listened to Bowden’s oration “Marxism and The Frankfurt School” I knew I had stumbled upon an authentic, dynamic intellectual, unlike the system hacks, dilettantes and charlatans of the so-called education institutions. The delivery was flawless, without “ums” or “ers”, malapropisms or inaccuracies.

 After diligently re-listening several times to the dense and intense intellectual barrage which was Jonathan’s lecture and making detailed notes I decided to e-mail the great man and forward my appreciation of his work. Later that day he replied, asking for my address as he wanted to send me a copy of his book “Apocalypse TV”, a fictional dialogue between a traditional Christian and a pagan on the crisis of our times.

Thoroughly inspired by his work I decided to contact the local branch of a certain reactionary party he was associated with during that period. In a short time after receiving the book I was extremely delighted to be informed via text message that Jonathan was giving a speech near to my home town. The surreptitious way in which we met at a supermarket car park which functioned as a re-direction point added to my already excited mindset, I felt like a teenager going to a metal concert for the first time.

 The first two speakers were lacklustre and quite truthfully, boring.

 Then, finally it was Jonathan Bowden’s turn.

 In a true Nietzschean sense, Bowden’s brutal, snarling voice, a manifestation of pure will-to-power filled the void of awed silence in the pub. His critique of the current regime was visceral, caustically witty and humorous.

 After his rapturous performance had ended and the crowds had dispersed I seized the opportunity to chat with a man I had admired even before I met him in person. We discussed the negative impact the mainstream so-called churches have on European ethnic identity and bemoaned that fact that there are no personalities such as Codreanu today who could alter this theological course. Seemingly impressed by the points I had raised, Jonathan opened up and revealed to me his misgivings about the party he had just promoted. It was far too soft, populist and concerned with the dead weight of a mass-movement. Cultural warfare for him was absolutely paramount and goes before realpolitik. A complete alternative to the current regime must be formulated to give people a vision for a different tomorrow.

 I also told him about how during my university years I felt wretched about my European heritage due to history being taught as a litany of white on non-white victimization. Jonathan smirked at the pathetic weakness of internalizing such notions.

 Then he gave me his mobile phone number and an invitation which was to begin my career in the British New Right. I was asked to come along to a meeting the following week in London at which he was to give a sequel talk to the above mentioned one which so impressed me.

 This was very convenient as on that weekend I was to spend a few days with a London based lady I was dating. So, after the usual rigmarole of ringing a number and assembling at a redirection point I arrived at my first ever New Right meeting. Alas, I only was able to hear the first lecture as I was sent guilt eliciting text messages from my lady-friend asking how long I was going to be and relentlessly informing me of how much she wanted to visit a certain place in the city before it closed.

 I gave in.

 Jonathan was downstairs at the bar during the interim period before the next talk and I explained to him the situation and apologized for missing his speech, a speech I absolutely wanted to hear. He looked at me contemptuously for the emasculating act of allowing a woman to electronically brow-beat and control me in this manner.

 But Jonathan was not a stone-hearted man. While saying goodbye and shaking his hand at the end of a garden party I saw genuine kindness in his eyes and in his smile. Just weeks prior to his death I spoke to him during an interval at the London New Right. His voice was softer and general gestalt gentler. To my rantings he listened intently and voiced his approval to my dictum “aesthetic is everything”.

I would say the greatest and most ultra masculine aspect of Jonathan’s psyche was his unwavering, aggressive revolutionary conservatism. When asked about the holocaust, he neither affirmed nor denied this victimhood narrative. Never defensive, he retorted with something like “we’ve moved beyond that”. By this, Bowden was stating that he rejects the entire humanistic system of ethics and will not allow the discussion to deviate into a debate about the anti indentitarian totem which the holocaust can function as.

 The banal and the trivial were beneath Jonathan, he would not waste his breath making “small talk”. The faculty of speech for him was to be dedicated unto that which transcends pedestrian drudgery. He was an unabashed, unapologetic elitist and had a multitude of reasons to view himself as objectively better than the throngs of homo Americanus beasts who passed by the venues in which he delivered his orations. For him, the more inegalitarian the society is the better.

When I first found out about Jonathan’s demise I nearly shed a tear but was stopped by imagining his idiosyncratic, bellowing laugh at such a show of feebleness. Would he want us to mourn and weep for him? I would say the most fitting tribute would be to put into practice the advice the populist reactionaries ignored. The cultural war is the essence of the struggle.

I’d like to finish this eulogy in the manner Jonathan so often would conclude his speeches.

And so I give you Jonathan Bowden, a Nietzschean Powerhouse. Thank you very much!

John HOWELLS

11th of November 2011, the city of Donetsk, Ukraine

11.30 – registration (in a hall on the 3^rd  floor of the 12^th housing of DonNTU)

12.00-15.30 – work of sections

Section 1. WORLDVIEW-RELATED AND SOCIAL-PHILOSOPHICAL FACETS OF TRADITIONALISM (12.302)

1. Belokobylsky O. V. TRADITIONS IN TIMES OF GLOBALIZATION AND THE IDENTITY
2. Vyshynsky S. D. INTEGRAL TRADITIONALISM AND THE PROBLEM OF SELF-CRITICISM OF MODERN
3. Darensky V. Y. NEOTRADITIONALISM AGAINST NEOBARBARISM
4. Dodonov R.. A. CRITIQUE OF MODERN BY RENE GUENON AND HIS CONTRIBUTION TO THE REHABILITATION OF THE TRADITIONAL SOCIETY
5. Zosimova A . S. RENE GUENON – THE RESERHER AND THE APOLOGIST OF TRADITION
6. 6.       Ishchenko A. N. GUENON IN THE CONTEXT OF INTELLECTUAL CHAOS AND PERSPEKTIVES OF ORDERING THE POSTSECULAR MENTALITY
7. Kozik Y. A. “CRISIS OF THE MODERN WORLD” BY RENE GUENON : CRITICAL READING
8. Levchenko E.V. INFLUENCE OF RELIGIOUS FUNDAMENTALISM ON SELF-DETERMINATION OF A MAN IN THE MODERN SOCIETY
9. Lihachov V. A. MIRCEA ELIADE AND HIS TIME
10. Moshovsky T. M. TRADITION AS REASONING

14.00 – coffee break

1. Muza D. E. К. N. LEONTIEV AND R. GUENON: TWO VIEWS OF THE ARCHITECTONICS, THE PROCESS AND THE PURPOSE OF HISTORY
2. Nosachov P.G. TRADITIONALISM AND RELOGIOUS STUDIES
3. Papayani I. V. MARKERS OF CRISIS OF THE TRADITIONAL RELIGIOUS IDENTITY IN THE FILM OF BRUNO DUMONT “HADEWIJCH”
4. Pasko Z. O. SUBJECTIVISM OF TRADITION AND OBJECTIVITY OF EXPERIENCE
5. Reviakov I. S. HERMENEUTICS AND TRADITION: ASPECTS OF CORRELATION
6. Reviahov I. S., Konovalov A. G. MYTH AND TRADITION: FROM A. F. LOSIEV TO М. HEIDEGGER
7. Semeniaka E. A. INTEGRAL TRADITIONALISM AS «LIQUIDATION» OF MODERN BY MEANS OF REVOLUTIONARY CONSERVATISM.
8. Tkachenko A. А. CONSERVATISM AS A WAY OF BRINGING BACK THE TRADITIONAL VECTOR OF SPIRITUALITY IN SOCIAL LIFE
9. Shchedrin A. T. TRADITIONALISM OF RENE GUENON AS A WORLDVIEW PARADIGM OF URGENT MYTH-MAKING
10. Yurchenko E. A. PERSPECTIVES OF RESTORING THE TRADITIONAL SOCIETY IN THE POSTINDUSTRIAL EPOCH

Section 2. TRADITIONAL FORMS – WAYS OF EXISTENCE OF    TRADITION IN THE WORLD (12.301)

1. Armen A. S. SOME STATEMENTS OF THEORETICAL FEMINISM AS CRITIQUE OF THE TRADITIONAL FAMILY INSTITUTION
2. Bardinova A. I. THE PROBLEM OF CORRECT INTERPRETATION OF R. GUENON’S TRADITIONALISM
3. Berezin-Kiseliov A. M. THE POSSIBILITY OF TRADITIONAL REALISATION OF A MAN IN THE DESECULARIZED WORLD OF POSTMODERN EPOCH
4. Boychuk S. S. WISDOM OF SPARTA OR KNOWLEDGE AND COURAGE OF THE TRADITIONAL SOCIETY
5. Vlas K. I. CATHOLIC TRADITIONALISM VS CATHOLIC TRADITION: THE PROBLEM OF A STATUS OF BROTHERHOOD OF ST. PIUS Х
6. Voloshyn A. V. THE PATH OF LIFE OF RENE GUENON: FROM OCCULTISM TO ISLAM
7. Geraskov S V. JAPANESE SOCIETY IN CONDITIONS OF GLOBALIZATION: FROM TRADITION TO…
8. Darenskaya V. M. CATEGORICAL DEFINITIONS OF TRADITIONAL FOLK ART
9. Zolotarenko O. S.  HOW ONE CAN BE A PAGAN WHILE REJECTING THE PRACTICE OF NEOPAGANISM: PHENOMENON OF ALAIN DE BENOIST
10. Ishmakova V. O. MEANING OF MYTH AND RITUAL IN THE  TRADITIONAL THEATRE
11. Kaplan I..V.  LITURGICAL CONSERVATISM – THE SPECIFIC TRAIT OF SYRIAN CHRISTIANITY
12. Katsaluha T. V. TRANSFORMATION OF THOMISTIC TRADITION ON THE EXAMPLE OF NEOTHOMISM
13. Kolomiets O. T. DESACRALIZATION OF EASTERN TRADITIONS IN  WESTERN CULTURE (ON THE EXAMPLE OF YOGA)
14. Krestenko M. V.  THE WORLDVIEW POSITION OF THE SUBJECT IN THE PARADIGM OF TRADITIONALISM
15. Melnychuk Y. S. THE RITE OF EXORCISM IN THE ORTHODOX CHURCH TRADITION
16. Nekrasova G. O. TRADITIONALISM AND TRADITIONAL ART IN THE AESTHETIC CONCEPTION OF ANANDA COOMARASWAMY
17. Tkachenko Y. A. RACE AND TRADITION IN THE PHILOSOPHY OF J. EVOLA
18. Halikov R. H. THE IMAGE OF JACQUES CAZOTTE AS THE PRECURSOR OF TRADITIONALISM
19. Sharafanenko O. S. SPECIFICITY OF UNDERSTANDING MONOTHEISM IN THE TRADITIONAL ISLAM

15.30 – summing up the results of the round table’s work (12.302)

As it is written at the ARKTOS web-site: The Initiate is a journal which offers a forum to serious writing on traditionalism, spirituality and related topics, seeking to restore something of the lost wisdom of our ancestors to the modern world.

In the past there were many traditionalist editions, magazines, publications. Nowadays people read less and what is even worse – they read less by quality while quantity can remain the same (social network messages can contain lots of text). So I was very happy that in our digital world which is overwhelmed by useless information, such edition as The Initiate was created. There must be a platform for the traditionalists and people who oppose modern world to share their knowledge, experience, thoughts.  By the intuition I thought that The Initiate is in fact this platform. And my thoughts approved when I received the magazine.

In Ukraine we have problems both with book-publishing industry and the translations. Many important works were not translated to Ukrainian. Even now when we witness the rising interest in the traditionalist thought at academic field, there are no Ukrainian translations of Rene Guenon, Julius Evola and other thinkers (whom we can now call classics).  So Ukrainian researchers and traditionalists have to use Russian translations, which are also not so easy to find and sometimes they lack quality (i.e. some of the Guenon’s translations). Of course it’s easier for those who are fluent in other languages; it’s easy to order books from the internet or sometimes just to find the needed texts online.  But French, German, Italian are not so widely spoken by Ukrainians as English. Nowadays many young Ukrainians speak English well and many are fluent in it. That’s why English books and translations give us another access to the texts, which sometimes have no Russian translation. The Arktos is a great example of successful base which not only provides the classic books but also publishes new ones. One can dislike or reject the value of English language but it is the fact that it is most spoken international language and the suitable mean of communication for many traditionalists.

The first issue of The Initiate included articles by David Griffiths, Kerry Bolton (who is already known and respected by Ukrainian readers, there is 1 Ukrainian translation of his “The Traditionalist Cyclic Paradigm”), Sergio Knipe, David J. Wingfield, Martin Häggkvist, James Todd, Tage Lindbom as well as “The Concept of Initiation” by Julius Evola. This issue is available at Arktos web-site for the discount price.

I will review The Initiate II in more details. Firstly I will say that in term of the design it can give good example for many other magazines to follow. There is Evola’s photo on the cover and whole issue is illustrated by the works of Michael Lujan. That gives both esthetic pleasure and the positive impression of The Initiate’s style.

‘I hope that the selection of articles presented in this issue of The Initiate will continue to inspire and to provoke debate, both within traditionalist circles and in the wider world’ – states David J. Wingfield, the editor-in-chief in the “Editiorial Comment”.  That corresponds with the lines I wrote above about the traditionalist platform and you see, I was inspired for writing a review about this journal. Moreover I hope it will also inspire other scholars to contribute their valuable researches to the broader audience, rather than to keep it in small circles. The diversity and the variety of materials presented at the 128 pages are really good-chosen, sometimes debatable, but quite interesting.

Patirck Boch (a founder and a Director of Arktos Media) starts “Vedic Veersa” with Revolt Against the Arm-Chair Traditionalist. Although I don’t see the necessity to appeal to one of the main Evola’s works here, Patrick Boch raises the point of vast gap between the way contemporary traditionalists think and the way they actually live. ‘… they listen to vulgar modern music like rock or heavy metal, they watch degenerate Hollywood films featuring cheap actors and romantic love-affairs, they dine at places like Burger King and KFC, and they even use American slang’.  Then he tries to present Vedic culture and philosophy as a good alternative. Patrick Boch uses the translation of Bhaktivedanta Swami Prabhupada and his photo comes as illustration. I remembered that I’ve seen it in some Krishnaite book. Prabhupada is the founder of “Hare Krishna Movement” and I’ve heard that Krishnaite’s translations are not good and too biased. That can also be a point of discussion, cause in Ukraine Krishnaites are crazy idiots who sometimes make noise, but usually try to sell you books published by them (With a very modern marketing techniques).  Sometimes Krishaites sell food at ethno-festivals and are beaten by intolerant citizens. But anyway I’m looking forward to see more articles by Patrick, who lives in India and is a practicing Vaishnava.

Sergio Knipe is known as a great translator (He translated “Archeofuturism” of Guillame Faye and The Path of Cinnabar).  To The Initiate II he contributed his article “Egyptian Visions of Decay” about cyclical decline and restoration. Written from a Perennialist perspective it contains many narratives and references to the sacred texts.

Robert Bullen is an IT hardware engineer by day, but at the weekends takes a keen interest in post-Napoleonic political history. Although this short bio looks funny, his “Neo-Monasticism” is good historical article. But I don’t recognize neo-Monasticism neither in Bonhoeffer example nor in Troy Southgate. I think there might be much better examples than Dietrich Bonhoeffer. And Troy Southgate (whose music and whose ideas are admired in certain circles in Ukraine) is more like a Nietzscheanic type of man. In simple words monasticism is like escaping from the real life and in contrast Troy Southgate is active in both ideological work and the practical life.

“Love and Knowledge on the Field of Spiritual Combat: A Comparison of the Sufi Teachings of Frithjof Schuon and Javad Nurbakhsh” by Charles Upton is the longest article in this issue. Unless you are seriously interested in Islam – it would be hard to read it. Charles Upton is a recognized authority on Sufism, traditionalism and eschatological symbolism.

“Witchcraft: Mythology and Reality” by David Griffiths is a brilliant text which reveals the falsity of witch religious practices fabricated by Jules Michelet and Margaret Murray. This reminds me about Rene Guenon’s articles written against counter-initiate organizations.  David states in conclusion: ‘The creation of subjective neo-mythologies will ensure that any attempts to revive the ancient traditions of Europe will only ever remain on the margins of society, where they shall become twisted out of all remaining proportion by those who are more concerned with furthering their own positions and interests than preserving and promoting the genuine remnants of our deep and ancient cultural roots’. Then follows “The Witches’ Coven” by Julius Evola, his souvenir of meeting with Gerald Gardner.

Letters to the Editor section includes 3 letters. Charles Upton tells more about his views and that’s interesting regarding to his article I’ve mentioned above. He thinks that it’s not right to define Traditionalism as the movement ‘against the modern world’; it is simply against the world – not in socio-political terms, but in spiritual and contemplative ones.  We can agree with it, because now we live in modern world and there is no other world we can move physically. But in a perfect Traditional word Traditionalism won’t be against anything, there won’t be such movement at all.

Troy Southgate’s letter is “In Defense of the New Right”. It is about comments by David J. Wingfield in the previous issue, “The West Reborn? Reflections on the New Right”. This letter shows us some examples, stories of the New Right and explains some discussed earlier questions. Martin Slader’s “Misinterpreting Trickster Figures” is about James Todd’s “Missae Asinorum”.  This section is a good way of communication between authors and readers.

Book Reviews section includes: The Path of Cinnabar by Julius Evola, Christianity and the Doctrine of Non-Dualism by A Monk of the West, Remembering in a World of Forgetting: Thoughts on Tradition and Postmodernism by William Stoddart. All of these books are worth of attention, but for me the first one is the most interesting.

Music and Magic by Peter Widukind analyzes the power of music, nature as music and music as metaphysics. Then comes Music Reviews section which includes: Yesterday Will by Better by Kirk Withrow, The East Room by Far Black Furlong, The Last Jew In Whitechapel by Ephraim Kohan. I didn’t hear these albums, I have nothing to say about them, but I’ll try to find this music online.

War Protocols by Karlo Z. Valois is basically about differences among superior and inferior men and women. For someone it may be useful in practical life.

Dramatis Personae is a collection of short bios of authors. Most of the authors I’ve heard for the first time so this helped me a lot to remember their names and specializations.

Finally we would like to wish inspiration for all the authors and hopefully we’ll see many other issues of this wonderful magazine.

Written by Andriy Voloshyn

September 2011

Subject: “Recent events in the world, Egypt, Tunisia. Forecast of future wars, revolutions, separatisms and disasters“.

The presentations and discussion will take place. Guests from abroad:

- Vladimir Kireev (Voronezh, Russia), the head of debate club FUTURE TODAY

- Hypercrypton, (ATHENS, Greece)

Address: Kyiv, Russ Club – KULT RA (4 Vladimirska)

———————————————————–

Subject: Synthesis of poetry and politics in the outlook of Charles Maurras and the ideology of Action Française

Speaker: Ivan Gomza, a holder of French Government research grant, a joint PhD student of Kyiv-Mohyla Academy and University Paris X-Nanterre. Currently preparing his PhD thesis comparing the social utopias of far-right movements in inter-war France and Ukraine.

Address: Kyiv State Academy of Housing, 2 / 4Glazunova,  (31A Ivana Kudri)

The almanac presents program fare of the organization, as well as scientific studies of issues relating to The Tradition and Revolution. Among texts by our authors we also publish translations of such foreign authorities as A. de Benoist (France), T. Southgate (Great Britain), K. Bolton (New Zealand).

The almanac “Intertraditionale”, edited with the participation of the project “Bronze Age”, marks a new milestone in the history of Traditionalism and Conservative Revolution.

Following authors and activists of the Intertraditionale participate in the presentation:

• Maxim Borozenec (Denmark), chairman of cultural and social organization “Nordsolen”
• Oleg Fomin (Moscow, Russia), coordinator of the Orthodox movement “Russia Prolife”, chief editor of newspaper “Voice of Bethlehem”
• Alexander Volynsky (Israel), coordinator of organization “Followers of the Ashkenazi Culture”
• Oleg Gutsulyak (Ivano-Frankovsk, Ukraine), director of research institute ISANS

…as well as members of the Ukrainian Traditionalist Club and representatives of the press.

Besides the presentation of the almanac, our event also includes guest reports and open discussion on issues relating to The Tradition and Revolution.

The event takes place on Saturday August 21^st, Kiev, Ukraine, metro station “Hydropark”, pavilion “Nika”, beginning at 17.00.

Program:

17:00 – 17:30 Official introduction and presentation of the almanac
17:45 – 18:45 Reports, 1 part
18:45 – 19:15 Break
19:15 – 20:00 Reports, 2 part
20:00 – Debate

Transformation of Ernst Jünger’s Alternative to the Bourgeois Individual

Accordingly, we will explore the shift from Jünger’s central pre-war concept of the Worker, which corresponds with the supposed substitution of the liberal individual by the new human type, to his post-war much more individualistic but still non-liberal concept of the Anarch. The latter, absorbing some traits of the “type,” still will be taken as the fullest explication of that ideal.

What is worth mentioning, Jünger himself has never spoken of the type in terms of the ideal. Moreover, he has never applied the syntagm “conservative revolutionist” to indicate his philosophical-political attribution. He used much more laconic title “nationalist.” Although his famous tract “The Worker: Domination and Gestalt,” written in 1932, is highly estimated as an exact prediction of the coming military-industrial world, in the preface Jünger insists that he makes nothing but a direct description of the current observable history. He does not prescribe what should be or assume what is going to be; he reflects what exists here and now. Hence we will summarize his most valid for our research observations presented in his text “The Worker.”

Ernst Jünger held the highest militant awards for his endurance in the two World Wars. During the period of the Weimar Republic he not only rejected ‘Western’ parliamentary democracy but also published articles in the far-right militarist journals. Besides, there is evidence of his positive estimation of Hitler’s revolutionary role and policy at certain period of time. A copy of his “Feuer und Blut” was dedicated to “dem nationalen Führer Adolf Hitler” However, Jünger’s relationship with the Third Reich turned to be not very simple. He openly insulted Goebbels, rejected a place on the NSDAP electoral list, and refused to enter the Dichterakademie in 1933. After Ernst Nikisch was officially dismissed by the Nazis, Ernst Jünger demonstratively supported his family. Besides, his treatment of the “Jewish question” and the racial theory presumably will disappoint the convinced Nazi. At last, a post-war essay “The Peace” was Jünger’s contribution to the July 1944 conspiracy aimed at assassination of Hitler. Finally he departed from the direct political activity through inner migration.

Although the Conservative Revolution ideology agrees with rightists in rejection of the Enlightment and the French Revolution heritage, it is not aimed at preservation of the pre-revolutionary social order. But unlike leftists, who also insist on fundamental fallacy of the pre-revolutionary monarchic system, conservative revolutionists refuse to provide unlimited embodiment of the principle “Freedom, Equality, and Brotherhood.” Deriving “revolution” from Latin substantive “revolvere,” that is “return to the starting point, to the source,” they glorify not yesterday but the day before yesterday. So they are more right than far-rightists in the extent of their conservative vision and more left than far-leftists in their critic of the demoliberal capitalistic regime. Thus the Conservative Revolution movement is opposed both to the old conservatives and communists in its denial of liberalism.

The Worker

Death of the individual

First, Jünger proudly admits that the Germans have never succeeded in being proper bourgeois. Consequently, the near downfall of the bourgeois order here is extremely welcome. Nevertheless, not only Germany but the whole world will witness soon the overthrow of the regime. The sign of the new times can easily be seen in the bourgeois’ being sentenced to death, whatever form they take upon—that of the individual or of the mass. Jünger affirms that humans are no longer individuals or persons. Likewise, the mass is not a sum of individuals or their calculable multiplicity. Even if the pretext of people gathering, instead of duties, business or profession, is policy, entertainment, and spectacles, it is impossible to overlook these changes. Everywhere can be noticed specific passion for the uniform and for one rhythm of senses, thoughts, and movements. Death of the individual varies from the exhaustion of the poet and artist whose works now border on absurdity to countless anonymous perishes of starvation. The individual with the familiar journal and coffee, with unique feelings and ideas became an endlessly provincial figure.

The raise of the type

Second, Jünger contends that ruin of the individual implies the change of domination. The bourgeois individuals do not vanish without leaving a trace—they are compulsory replaced by the new human “type” which manifests its will to power now. This type is the Worker. Here Jünger makes a series of crucial remarks. He emphasizes that, unlike the bourgeois, the Worker is not an estate. Jünger believes that namely bourgeois are responsible for the destruction of the ancient phenomenon of estate which is now nothing but a mask covering somebody’s interests. Neither is it a class in a sense of the revolutionary dialectic of the XIXth century. What makes Jünger’s position rather special, the Worker should not be confused with the proletarian. He claims that it is necessary to forget the legend about the economic quality as the main feature of the Worker. No wonder that the Worker uses bourgeois vocabulary and sets the questions in outmoded notions for the rebellion of workers was prepared in the school of the bourgeois thought.

However, now the Worker’s primal task is to quit thinking, feeling, and existing in the old bourgeois forms. Jünger carefully separates this gesture from the romantic disobedience. Society renews itself by artificial self-attacks, incorporating all its contraries as the ‘manifestations of freedom.’ That is the reason why the term “radical” gained the unbearably bourgeois shade. Besides, the bourgeois, irrespective of their approval or disapproval, have always treated the worker movements as movements of the slaves. However, Jünger’s central point that now it is undoubtedly the movement of the masters. After the Workers left behind their anarchic roots, their demands can be fulfilled only by novel aristocracy.

Gestalt of the Worker

Third, Jünger’s prophetic-like sketch of the forthcoming tendencies grounds on his vision of what he regards as gestalt of the Worker. The latter turns his widened philosophical-political essay into the metaphysical tract. For Jünger the ability to comprehend gestalt equals to the revolutionary act insofar it allows to recognize the unity of being beyond all the moral, aesthetic, and scientific evaluations. Gestalt, similarly to Platonian ideas, is the whole which exceeds the sum of its constituents. Thus the more the individuals feel their involvement into the world of work the more they apprehend themselves as representatives of gestalt. The inference is not that they disappear or have some kind of meaning merely as members of the corporations, communities, and unities of the highest order. Gestalt is embodied in a separate human, too. Accordingly, the Worker is represented both by those superior forms of the individual which are covered by Nietzsche’s image of Übermensch and by all those “ant gatherings” where any encroachment on independence is nonsense.

Total mobilization

Further, Jünger alleges that work is not activity solely. In the same way, it is not opposite to leisure time which is now organized in a rather special manner. Regardless of whether it takes the form of celebration, of entertainment or, what is the most symptomatic, of sport, it does not differs much from work itself. The projection of work as a particular way of life is technology. As one of the most cited formulas from “The Worker” declares, technology is means by which the gestalt of the Worker mobilizes the world.

This corresponds with the new state of society which Jünger calls the state of total mobilization in his essay with the same heading. It means that all domains of life all over the world fall under character of war prepared by the rapid development of technology. As Alain de Benoist remarks,

At the same time as war becomes a technical undertaking, the traditional distinction between combatant and non-combatant breaks down. Even the notion of war and peace gives way to the reality of permanent global conflict. Even the pacifist has to be ready to fight for his beliefs! The decisive aspect of the new state of affairs is the fact that all are potentially involved in war and all are available for mobilization.

Similarly, the type of the Worker displays far more militant sides than those of bourgeois individual. It is notable for much easier treatment of death. It is close to the elemental. And it is endowed with radically different sense of freedom which leads to new hierarchy. The type is ready to act at a command without the odd “what for?” and “why?” It loses false and gains original autonomy. In other words,

The individual whose demise Jünger so joyously proclaims is not altogether identical with the individual person; rather it is the bourgeois individual, the Individuum, born of the philosophy of the Enlightenment, a creature struck from its roots, from its heritage, is in contrast with the Einzelne, the individual person, whose identity is situated in an “organic environment.” The Individuum is “most charming invention of bourgeois sentimentality…a part of the mass, which is the contrary of a people.” So the individual is just “mass” in smaller letters (De Benoist).

The Anarch

This enables us to link Jüngerian type of the Worker to his post-war figure of the Anarch in spite of the cardinal change of the historical landscape. At a glance it is an absolute inversion of the type for the Anarch means nothing but a sovereign individual. There are no commands from above for there is no hierarchy the same as there is no gestalt to be mobilized by. Still Jünger does not rehabilitate the bourgeois individual.

Quite the reverse, he tries to overcome its persistence. Both the Worker and the Anarch satisfy the negative definition “the antipode of the bourgeois.” But they oppose the bourgeois in a different way, taking into account that “time of the great ideologies” is over. While the Worker lays claim to planetary validity, the Anarch has to resist the tyranny of modern political nihilism. The point is that now there is nothing to be mobilized for, except of the “petty functionary.” Nevertheless, as Jünger states in “Eumeswil,” the Anarch always remains aware of his essential freedom

He can get away at any time, not just from the train, but also from any demand made on him by state, society, or church, and also from existence. He is free to donate existence to Being, not for any pressing reason but just as he likes, whether out of exuberance or out of boredom (154-155).

This non-collectivistic disposition veiled by the image of type in “The Worker” became the very definition of the Anarch in “Eumeswil.” In order to avoid confusion, let us at once assert in Jünger’s terms that although concept of the Anarch depends on Schtirner’s thought, the Anarch is to the anarchist, what the monarch is to the monarchist. Moreover, Anarchs’ state is the state that all Anarchs carry within themselves. The difference is that the monarch desires to rule many or even all people, whereas the Anarch wants to rule only himself. Besides, on the contrary to anarchist, the Anarch is capable of leading a lonesome existence. Unlike the anarchist, the Anarch sees little difference between regimes and will not fight against the system. According to Abdalbarr Braun,

It is not his goal to be dialectically resistant to the tyranny, rather he is observant as if following the Confucian code: “Attacking false systems merely harms you.”

At first sight, this posture is hardly compatible with the image of the Worker. On the other hand, Jünger believes that the Worker easily can do without dictatorship for freedom and obedience here are the same. Dictatorship is a transitional form necessary for the destruction of the bourgeois world obsessed with the insurance of safety. Similarly, as predecessors in the Weimar years, the Anarch sees no point in the denial of authority

I am an anarch—not because I despise authority, but because I need it. Likewise, I am not a nonbeliever, but a man who demands something worth believing in. On this point, I am like a bride in her chamber: she listens for the softest step (Jünger 97).

Furthermore, like the Worker by contrast to bourgeois, the Anarch has intrinsic relation to the elemental which is synonymous to the “anarchic.” Accordingly, for Jünger love is anarchic, marriage is not; the warrior is anarchic, the soldier is not; manslaughter is anarchic, murder is not; Christ is anarchic, Saint Paul is not. After all, the Anarch’s assessment of  work is already more than familiar

I can barely distinguish between work and leisure. I like them equally. This is consistent with my principle that there can be no empty time, no minute without intellectual tension and alertness… What causes the feeling of being constantly on vacation? Probably the fact that the mental person liberates the physical one and observes his game. Far from any hierarchy, he enjoys the harmony of rest and motion, of invulnerability and extreme sensitivity.

Regardless of historical background, Jünger tends to lay stress on the necessity to cultivate the same abilities and values for a human to reach the rank of Overhuman forwarded by Nietzsche. And it is still unknown whether objective tone of “The Worker” attains the aim faster than highly aphoristic fiction like “Eumeswil.”

Conclusion

Works Cited

Benoist, Alain de. “Between the Gods and the Titans.” 31 Aug. 2005. 1 Jan. 2010

<http://home.alphalink.com.au/~radnat/debenoist/alain1.html>.

Braun, Abdalbarr. “Warrior, Anarch, Waldgaenger.” 14 Feb. 2002. 28 Feb. 2010

<http:// www.fluxeuropa.com/juenger-anarch.htm/Miscellany>.

Dugin, Alexandr “The Logic of Eternity.” Political Journal. Political Journal, 6 Oct. 2008. 20 May. 2010

<http://www.politjournal.ru/index.php?action=Articles&dirid=77&tek=8331&issue=%20223%20-%2044k%20->.

Neaman, Elliot. “Ernst Jünger’s Legacy.” 7 Jan. 2002. ElliotYaleNeaman. 18 Feb. 2010

<http:// web.mac.com/elliotyale2/Elliot_Neaman/About_Me_files/ ErnstJünger’sLegacy.doc>.

Nevin, Thomas R. Ernst Jünger and Germany: Into the Abyss, 1914-1945. Durham, NC: Duke University Press, 1996.

Jünger, Ernst. Worker: Dominion and Gestalt: And, Maxima-Minima: Additional Notes to the Worker. New York: State University of New York Press, 1992.

Jünger, Ernst. Eumeswil. New York: Marsilio, 1993.

Subject: “Right and left theories within the Tradition”

- “Third Way” as a critic and revolution from the right. On the applicability of the principle of “beating the enemy with his weapon” – Olena Semenyaka (UTC)

- “Introduction to Arheocracy: perspectives of socialist theory” – Maxim Borozenets (Denmark), Chairman of Nordsolen and admin of Intertraditional.

- “Right Socialism: Theory and Practice” – Edward Yurchenko (UTC)

- Fourth Political Theory – Vladimir Kireev (Russia), Head of  “Future Today ” Club

- Arheofuturism against globalization “- Andrei Voloshin – (UTC, ARFA)

The club will be held at:  Kyiv,  18 Pavlivska street, a conference room on 16 floor.