Title: Law and Race – The Anti-Collectivist Concept of National-Racial Community
Tags: #Traditionalism #Race #Hierarchy #Anti-Collectivism #SpiritualRace #Volksgemeinschaft

1. Race Beyond Collectivism: The racial idea must reject collectivist interpretations, as they undermine the hierarchical and spiritual essence of race. Race is not synonymous with the egalitarian “people” or “nation” but signifies a higher, differentiated order.
   
2. Race as a Hierarchical Principle: True racial doctrine opposes the democratization of race, which erodes the privilege of blood and nobility. Race in its highest sense is a marker of spiritual and aristocratic superiority, not a common denominator for mass equality.
   
3. Personality Over Individualism: The concept of “personality” transcends liberal individualism. A “person” is integrated into a higher order of values, rooted in spiritual tradition and the race of the soul, not merely biological or naturalistic data.
   
4. Traditional Roman Law: Authentic Roman law embodies the dignity of the person, distinct from later decadent or liberalized forms. The principle of suum cuique (to each his own) reflects a hierarchical, anti-egalitarian legal order.
   
5. Race of the Soul and Spirit: The true racial community is defined by the race of the soul and spirit, not mere naturalistic belonging. It requires fidelity to higher ethical principles and a warrior-ascetic lifestyle, akin to ancient Orders.
   
6. Anti-Egalitarian Legal Differentiation: A hierarchical legal system must differentiate rights and privileges based on spiritual and racial qualities, rejecting the “immortal rights of man” as a democratic fallacy.
   
7. Männerbund Principle: The principle of virile political communities (Männerbund) represents a higher form of natural community, emphasizing discipline, fidelity, and heroic sacrifice over bourgeois individualism.
   
8. Fascist and National-Socialist Models: The Fascist Party and SS Corps exemplify attempts to create a new elite Order, embodying the race of the soul and spirit, and guarding the state against collectivist and egalitarian tendencies.
   
9. Combat as Differentiation: True racial differentiation emerges through combat, particularly the “greater war” against internal chaos and anti-race. This struggle refines and elevates the race of the soul and spirit.
   
10. Minority as Racial Ideal: The full realization of race is embodied only in a minority, as the masses cannot achieve the purity and spiritual adequacy required. The elite must lead, embodying the highest racial and spiritual ideals.
    

LAW AND RACE – THE ANTI-COLLECTIVIST CONCEPT OF NATIONAL-RACIAL COMMUNITY

The doctrine of race holds significant implications for the realm of law, but it is crucial to avoid misinterpretations. Many racist ideologies fail to transcend the dichotomy between individualism and collectivism, overlooking the higher concept of personality. From our perspective, any collectivist interpretation of race must be firmly rejected. The conflation of “race” with “nation” or “people,” while useful as a “myth,” becomes dangerous when it promotes equality among all members, erases privileges, and reduces everything to a common denominator. Such an approach risks democratizing the concept of race, undermining the hierarchical principles that once defined Europe.

Historically, race in its higher sense was associated with nobility, a concept that predated modern biology and racial theories. When race is equated with the “people,” this last bastion of hierarchy is destroyed, and the concept of blood or race is democratized. Some misguided attempts to reform law in a racist spirit, inspired by egalitarian and collectivist views, fail to recognize the true essence of race. These efforts often misinterpret ancient Aryan societies, ignoring their caste distinctions and hierarchical structures.

From a Roman legal perspective, a racial conception of law that lacks the notion of the “person” appears pre-legal. The “person” in Roman law is not the liberal individual but an individual integrated into a higher order of values, rooted in spiritual tradition and the race of the soul and spirit. This dignity, encapsulated in the principle of suum cuique (“to each his own”), is betrayed when individuals are reduced to mere members of a national-racial group, a state akin to pre-personality.

The traditional doctrine of race must uphold the principle of human inequality, ensuring it does not devolve into its opposite. As Paul De Lagarde suggested, being merely “human” is inferior to belonging to a nation or race, which in turn is inferior to being a “person.” The progression from humanity to nationality, race, and finally personality represents increasing degrees of value, dignity, and responsibility. The “person” is the foundation of a new, hierarchical, and organic order that transcends naturalistic and collectivist notions.

This vision aligns with the emergence of virile political communities, such as the Männerbundprinzip, which represent a higher form of natural community. The Fascist conception of the Party reflects similar values, elevating its members beyond mere nationality to a higher ethical and political responsibility. Where the race of the soul and spirit manifests, an even higher form of community emerges, reminiscent of the ancient Aryan elite.

In this context, the reappearance of a differentiated and hierarchical legal system, akin to ancient Aryan and Roman law, becomes conceivable. This system would reject the egalitarian “rights of man” in favor of an organic and differentiated conception of law. Examples of this tendency can be seen in the racial legislation of Italy and Germany, where distinctions between citizens, members, and guests reflect a hierarchical approach. The creation of political-military orders, such as the SS, and institutions like the Ordensburgen further exemplify this trend.

Ultimately, the concept of race must go beyond defensive measures against racial mixing or hereditary defects. It must recognize that the ideal of race is fully realized only in a minority, embodying the perfect unity of body, soul, and spirit. Combat, especially the inner struggle against chaos and anti-race, differentiates and creates hierarchy, affirming the true essence of race in its highest form.

Metaphysical part:

The military defeats suffered by the Crusaders, after initial surprise and confusion, served to purify the Crusades of any materialistic remnants, shifting focus to the inner rather than the outer dimension, to the spiritual rather than the temporal. By likening the unfortunate outcome of a Crusade to an unnoticed virtue—rewarded only in the afterlife—people learned to see beyond mere victory or defeat, placing their values in the ritual and sacrificial aspect of action as an end in itself. This action was performed independently of visible earthly results, as an offering aimed at deriving the life-giving “absolute glory” from the sacrifice of the human element.

Thus, in the Crusades, we see the recurrence of themes such as: “Paradise lies under the shade of the swords,” and “The blood of heroes is closer to God than the ink of philosophers and the prayers of the faithful.” The concept of immortality as the “island of heroes” or “court of heroes” (akin to Valhalla) also emerges. This reflects the same spirit that animated warriors in Zoroastrian dualism, where followers of Mithras equated their cult with military service. Initiates swore an oath (sacramentum) similar to that of soldiers, joining the “sacred militia of the invincible god of light.”

Furthermore, the Crusades achieved a realization of universality and supernationalism through asceticism. Leaders and nobles from diverse lands united in a sacred enterprise, transcending their individual interests and political divisions to forge a European solidarity rooted in the ecumenical ideal of the Holy Roman Empire. The strength of the Crusades lay in chivalry, a supernational institution whose members, bound by unconditional loyalty, fought for principles beyond national borders. Pope Urban II described chivalry as a community that “appears wherever conflict arises, spreading the terror of their weapons in defense of honor and justice,” expecting it to answer the call to holy war. Here, the inner and outer dimensions converged; the holy war offered individuals the experience of meta-individual action, while the unity of warriors for a higher purpose expressed the overcoming of particularities, an ideal already embodied by the Holy Roman Empire.

The universality linked to asceticism and pure spiritual authority forms the foundation of an invisible traditional unity, transcending political divisions within a civilization informed by the cosmic and eternal. When this universality combines with “universality as action,” it culminates in the supreme ideal of the empire—a unity both visible and invisible, material and spiritual. Heroic asceticism and the untameable warrior vocation, guided by a supernatural direction, are essential for reflecting this inner unity in the outer unity of a social body organized and unified by a conquering stock.

In contrast, modern civilization has degraded the concept of war. The warrior, once fighting for honor and the right of his lord, has been reduced to the mere “soldier,” stripped of transcendent or religious elements. Fighting on “the path to God” is dismissed as medieval fanaticism, while “patriotic” and “nationalistic” ideals are glorified, only to be unmasked as tools of irrational, materialistic, and destructive forces. The rallying cry of “country” often concealed plans of annexation, oppression, and monopolistic interests. Heroism became a hollow term, as soldiers faced war not as a path to transfiguration but as a regression to savage instincts and reflexes, far removed from the heroic ideal.

Nationalism offered a surrogate for the traditional ideals of spiritual and heroic universality: imperialism. While seizing another's goods is condemned in society, such actions between nations were legitimized and even consecrated, forming the basis of the “imperialistic” ideal. Nations justified expansion through fabricated needs, such as demographic growth or overproduction, leading to military expeditions that pale in comparison to the barbaric invasions of the past. These modern conflicts, cloaked in rhetoric of “humanity,” “democracy,” and “self-determination,” reveal a cynical will to power driven by international capitalist and collectivist forces. War has become mechanized and dehumanized, pitting machines against men, with rational systems of mass extermination leaving no hope or escape. In contrast to the “medieval superstition” of holy war, modern civilization glorifies the mass sacrifice of millions, stripped of their vocations and reduced to “cannon fodder,” as a sign of “progress.”