Spiritual race

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The term "Spiritual Race" refers to the general idea of a metaphysical or metabiological race or aspect to race. The basic idea is that race is not simply a physical quality or biological entity, that there is a sort of "race of the spirit." This could refer to something psychological, cultural, or even metaphysical in a religious/supernatural sense depending on which philosopher is concerned.

The term "race-soul" (Rassenseele) is oftentimes used to refer to a spiritual aspect of race by German writers such as Alfred Rosenberg and Ludwig F. Clauss. It is important to note, however, that while "race soul" could refer to a supernatural force, as it does in Rosenberg's work, it oftentimes does not refer to anything supernatural but to a psychological form, as it does in Clauss's work.


Despite including soul/spirit, the terms may sometimes (in part) possibly refer not to supernatural characteristics, but to concepts that early empirical researchers could not measure or properly understand, and consequently often simply ignored or were unaware of, such as:

  • Racial characteristics seen as ignored by early racial anthropology (which often had a large focus on morphology), especially characteristics such as personality characteristics, which often could not be measured by early physical anthropologists.
  • Racial characteristics contributing to racial differences regarding culture and society.
  • Dissatisfaction with Nordicism and possibly other (early morphological) racial classifications, with spiritual races possibly seen as providing an alternative, before more advanced empirical research started criticizing Nordicism.
  • Racial genetic interests and various related aspects, according to which a race in some sense can be seen as an entity that is more than just the individuals it contains. Compare also the philosophical/scientific concept of emergence, which occurs when an entity is observed to have properties its parts do not have on their own.
  • One such related aspects is group evolutionary theory/group selection, in which natural selection acts at the level of the group, again implying that a race in some sense can be seen as an entity that is more than just the individuals it contains. See also Jewish group evolutionary strategy.

Spiritual Racialist Thinkers


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


  • "The difficult question of race can be satisfactorily answered only with a philosophical understanding of Nature such as I have endeavoured to represent in the course of my study." – Alexander Jacob, De Naturae Natura
  • "Our discussions of the theories of Carus, Nietzsche, and Jung, for example, have shown that actual differences in spiritual development exist between the three races. All materialistic conceptions of evolution which seek to find links between one race and another, and between these races and common ancestral animal species, are too naive to be countenanced. The different races of man are distinct manifestations of different Ideas which will never evolve into one another, since they are perfect within their specific limits. The excellence of the Indo-European race is evident from the philosophical and spiritual achievements of this race alone in the course of civilistion so far. However, it cannot be denied that the races are capable of degeneration or improvement through external influences from other races, while remaining essentially the same racial type. And unfortunately, although there may be some few examples of the latter case, the former is indeed by far more manifest. For, the dissolution of the cultural integrity of the European peoples in the New World noticed early in this century by Jung has, by now, through the international pervasiveness of its hybrid culture, achieved an alarming popularity and permanency. The only way to correct this deterioration may be to isolate oneself from the pernicious influences exerted on the soul, especially the lower soul, by the behavioural forms of the lower races, and to cultivate assiduously the higher capacities of the soul, which are constantly denied and mocked by those who naturally lack these capacities. Only when this is done can there be any hope of a spiritual regeneration of men whereby the soul may be freed of its egoistic worldly concerns and recover its Idea of the Godhead through the pursuit of true Culture and Philosophy." – Alexander Jacob, De Naturae Natura
  • "Our study of the same idealistic tradition has shown that its insights into the metaphysical status of Nature and the Unconscious have not only been consistently profound through the ages, but also contributed the only convincing theories of the spiritual and intellectual differences between the races. We have seen from our study of transcendental idealism that these differences can properly be understood only through a correct apprehension of the Ideas. The world is the external manifestation of the fully formed Ideas of the Unconscious Soul, and evolution is not to be explained by the progressive development of one species from another, through the normal physical process of causal relationship. Also, from Schopenhauer's (as well as Jung's) philosophy, we derive the understanding that the Ideas are different subjective levels of apprehension of the Absolute. This implies that the races of man are not all derived from one stock which later differentiated itself into three types but separate attempts on the part of Nature to realize Her own inner Being. The metaphysical and vitalistic conceptions of Nature are thus directly opposed to the common empirical theories of evolution propounded by Darwin and Spencer. The appearance of new species is not dependent on the previous in a strict causal sense but is a new production, or reflection, of a new Idea in the phenomenal world. There are no 'missing links' between one race and another let alone between the last race and the animal ancestors of the first. Nature does not have to start from animal origins in the case of every racial species, as Hartmann's doctrine of the Unconscious clearly reveals. All the races reveal vestigial animal characteristics, not because these were inherited from a common simian ancestor, but because Nature always resorts to an economical use of already existent organs in a later attempt at self-realization." – Alexander Jacob, De Naturae Natura
  • "There is, I think, another, more interesting reason for these transatlantic differences: namely, that European nationalists define race not simply as a matter of blood, but also as a spiritual—that is, as a historical and cultural—phenomenon. Implicit in this view is the assumption that the body is inseparable from the spirit animating it, that biological difference, as a distinct vitality, is another form of spiritual difference, and that the significance of such differences (given that man is a spiritual being, not merely an animal) is best seen in terms of culture and history rather than nineteenth-century biological science." – Michael O'Meara, "From Nihilism to Tradition"
  • "The blood which died, begins to live. In its mystical sign the cells of the German Folkish soul renew themselves. Past and present suddenly appear in a new light, and for the future there results a new mission. History and the task of the future no longer signify the struggle of class against class or the conflict between one church dogma and another, but the settlement between blood and blood, race and race, Folk and Folk. And that means: the struggle of spiritual values against each other. However, the values of the racial soul, which stand as driving forces behind this new image of the world, have not yet become a living consciousness. Soul means race seen from within. And, conversely, race is the external side of a soul. To awaken the racial soul to life means to recognise its highest value, and, under its dominance, to allot to other values their organic position in the State, in art, and in religion."Alfred Rosenberg, The Myth of the 20th Century
  • "We wish to determine the necessity of our spiritual being as such, just as Meister Eckehart once strove to do. But being of this kind has as its essence the racially linked soul with its necessary supreme values of honour and freedom. These supreme values determine the structure of the other, lesser values. This race soul lives and unfolds itself in nature. It awakens certain qualities and suppresses others. These forces of race, soul and nature are the eternal prerequisites of existence and life, from which culture, belief, art, and so on, result as spiritual being. This is the final inward withdrawal, the new awakening Myth of our life." – Alfred Rosenberg, The Myth of the 20th Century
  • "A psychologist should denominate races only according to the pattern which the process of his research brings under his eyes. To investigate into the psychology of races means first and foremost to discern the meaning of its bodily form (Gestalt). This meaning, however, can only be understood from its psychological form (Gestalt)."Ludwig F. Clauss, in: Rasse und Charakter
  • "One's idea of race depends on one's idea of man: the nature of each racial doctrine is determined by its conceptualization of the human being. All distortions in the field of racism derive from a materialist view of man, a view informed by science and naturalism. By contrast, at the very basis of my racial doctrine I placed the traditional idea of man as a being comprised of three elements: body, character and spirit. I argued that an exhaustive racial theory has to take all three elements into account by examining race in its threefold manifestation: as race of the body, race of the character, and race of the spirit. Racial 'purity' is found when these three races stand in harmonious balance with one another, each race shining through the other two. This, however, has long been only a rare occurrence. The most unwelcome consequence of the various cases of miscegenation which have occurred during the historical development of human society is... the divide and contrast between the three kinds of races within the same individual... I here argued, therefore, that three levels of racism ought to be distinguished in order to reflect the three kinds of races: the first level of racism pertaining to the race of the body, the second to the race of the character, and the third to the race of the spirit."Julius Evola, in: The Path of Cinnabar
  • "This is the sign of our times, and is reflected in a turning away from ‘absolute values’, which is to say, that a departure from values held to be beyond all organic experience, which the primitive man once devised to create, by peaceful or violent means, a collective racial and spiritual folk-community. Moreover, at one time in our many epochs of evolution, such an ultimate aim was the ‘Christianizing’ of the world and its redemption through the second coming of Christ. A ‘religion’ of altruism, however, unlinked to blood or racial affirmation as a national policy, has failed miserably. Additionally, such goals have been represented by various versions of the ‘humanist dream’, sidelined by foreign analysis, confusion of our original mandate of self-extension, and presented this to ‘mankind’ as spiritual growth.
  • "The White Nationalist understands that phrases like humanity, the universal church, or that sovereign self-image, separated from the ties of blood, are no longer absolute values for us; these are doubtful, even moribund, values which lacks that proper duality and which represent the denial of nature in favour of abstractions or, at worst, the replacement of nature with the idea cosmopolitan equality. The emergence in the nineteenth century of Darwinism and positivism constituted the first powerful, though still wholly materialistic, protest against those lifeless and suffocating ideas, which had come from Syria and Asia Minor and had brought about spiritual degeneracy. Christianity of today, seen with its inane creed of ecumenicalism and its ideal of humanitas, has replaced the eddying river of red-blooded vitality, which flows through the veins of all peoples of true worth and genuine culture; blood has been reduced to a mere chemical formula and explained in that way. Today, however, an entire generation has begun to have a sense that values are only created and preserved where the law of folk-community still determines the ideas and actions of men, whether consciously or unconsciously. The white nationalist, deep at the subconscious level, whether in spirit or in life, obeys the commands of the instinct of blood – all this is seen as an expression of harmony between nature and culture. This over indulgent intellectualism of today, brings not a nobler tension, but the discordant noise of crass conformity. The white nationalist sees his generation fall victim to the individualistic system of intellectual absolutes, and sees his racial brothers and sisters separate themselves more and more from their natural environment, amalgamating themselves with an alien bloodstream, of which there is no return – not without an even greater sundering. The white nationalist knows that through this desecration of the blood, that unique personality and race-culture perish. None who have disregarded this belief in the power of blood have faced this nemesis – and won." – Frank L. DeSilva, in: Foundations of The Twenty-First Century.


  • Arthur Moeller van den Bruck, Das Recht der Jungen Völker (Munchen: R. Piper & Co., 1919).
  • Houston Stewart Chamberlain, Aryan Worldview (Munich: Verlagsanstalt F. Bruckmann A.G., 1938).
  • Houston Stewart Chamberlain, The Foundations of the Nineteenth Century (Chestnut Hill, MA, USA: Adamant Media Corporation, 2005).
  • Ludwig F. Clauss, Rasse und Seele: Eine Einführung in die Gegenwart (München: J.F. Lehmann, 1926).
  • Ludwig F. Clauss, Rasse und Charakter – das lebendige Antlitz (Frankfurt am Main: M. Diesterweg, 1936).
  • Frank L. Desilva, Rise of the West (Seattle, WA: CreateSpace, 2003).
  • Frank L. Desilva, Song of Albion: Rise of The West: The Second Volume (Seattle, WA: CreateSpace, 2011).
  • Frank L. DeSilva, Foundations of The Twenty-First Century (CreateSpace, 2012)
  • Savitri Devi, The Lightning and the Sun (Calcutta: Savitri Devi Mukherji, 1958).
  • Savitri Devi, Pilgrimage (Calcutta, 1958).
  • Julius Evola, Sintesi di Dottrina della Razza (Milan: Hoepli, 1941).
  • Julius Evola, The Elements of Racial Education (Thompkins & Cariou, 2005).
  • Julius Evola, Men Among the Ruins (Rochester: Inner Traditions, 2002).
  • Julius Evola, Revolt Against the Modern World (Rochester: Inner Traditions, 1995).
  • Julius Evola, The Path of Cinnabar (Integral Tradition Publishing, 2009).
  • Alexander Jacob, De Naturae Natura (London: Arktos, 2011).
  • Alexander Jacob, Nobilitas (Lanham, MD, USA: University Press of America 2000).
  • Edgar Julius Jung, The Rule of the Inferiour (Lewiston, New York: Edwin Mellen Press, 1995).
  • Ernst Krieck, Nationalpolitische Erziehung (Armanen-Verl., Leipzig 1932).
  • Alfred Rosenberg, The Myth of the Twentieth Century (Sussex, England: Historical Review Press, 2004).
  • Oswald Spengler. The Decline of the West (Vols. 1 and 2, New York: Alfred A. Knopf, 1926 and 1928).
  • Oswald Spengler, The Hour of Decision (New York: Alfred A. Knopf, 1934).
  • Abir Taha, The Epic of Arya (Bloomington, IN, USA: AuthorHouse, 2009).
  • Francis Parker Yockey, Imperium (Sausalito, CA: Noontide Press, 1962).

See Also

External Links