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A place for Aryan (European) Folkish Pagans
Wolves’ Hundred cossacks with their wolf’s head banner.
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Andrei Shkuro
The White Wolf
Legendary cossack chief Shkuro was one of the last real Russians who dedicated his life to fighting communists. He was a commander of a special cossack division called Wolves’ Hundred who were known for their bravery and daring raids behind enemy lines during the WW I.
Shkuro’s main traits were his charisma and fearlessness which is traditional for cossacks who came from the same wild steppes of Ukraine as ancient Scythian riders.
Can you believe that people like that not only exist, but call themselves Pagan?
Sure, let’s not only accept, but praise the street poopers! They are legal migrants! They pay taxes! Also filthy pajeets are actually the last bastion of European tradition, despite not being European themselves.
russian rodnovers are mostly commie trash created by KGB. There are some trustworthy individuals, but all big organizations are under complete control of the neo-soviet, anti-nazi government. Literally praise Lenin (a jew) and Stalin (a churka) every chance they get and glorify red army scum.
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Autumn Fairies by Arthur Rackham
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To sum up what’s been pointed out over the last four days
Ancient Greece, weakened by years of war, failed to nip philosophy in the bud. Then christians came and adopted all the talking points of philosophers (chief among them plato). After all, both christians and philosophers were considered atheists by the old law and rightly since they had the same end-goal of bringing down the traditional faith. Later there was some inner strife among philosophers and christians, but it was similar to many inner abrahamic conflicts i.e. a matter of minor details, not the big picture.
There’s more to share on the topic (e.g. Aristotle was an atheist too), but I don’t like the channel spending too much time focused on one thing like that. If you do want more-contact me in the comments.
Even in Plato's later works there is, in spite of their conservative attitude, a very peculiar reservation in regard to the anthropomorphic gods of popular belief. It shows itself in the Laws in the fact that where he sets out to prove the existence of the gods he contents himself with proving the divinity of the heavenly bodies and quite disregards the other gods. It appears still more plainly in the Timaeus, where he gives a philosophical explanation of how the divine heavenly bodies came into existence, but says expressly of the other gods that such an explanation is impossible…
A.B.Drachmann
plato was fundamentally un-Greek, anti-life and health therefore very anti-Pagan
The except is from The Outlines of the History of Greek Philosophy by Eduard Zeller
In the mythical portions of his dialogues Plato uses the gods as a given poetic motive and treats them with poetic licence. Otherwise they play a very inferior part in the greater portion of his works. In the Euthyphron he gives a sharp criticism of the popular conception of piety, and in reality at the same time very seriously questions the importance and value of the existing form of worship. In his chief ethical work, the Gorgias, he subjects the fundamental problems of individual ethics to a close discussion without saying one word of their relation to religion; if we except the mythic part at the end the gods scarcely appear in the dialogue.
A.B.Drachmann
The inference to be drawn from all this is simply that the popular Athenian opinion—for we may rest assured that this and the view of Aristophanes are identical—was that the sophists were atheists.
A.B.Drachmann
Ancient Greek naturalism is essentially calculated to collide with the popular belief. It seeks a natural explanation of the world, first and foremost of its origin, but in the next place of individual natural phenomena.
A.B.Drachmann
It is well known that Aristophanes chose Socrates as a representative of the modern movement. In him he embodies all the faults with which he wished to pick a quarrel in the fashionable philosophy of the day.
Here we find all the features of the school, grotesquely mixed up and distorted by the farce, it is true, but nevertheless easily recognisable: rhetoric as an end in itself, of course, with emphasis on its immoral aspect; empty and hair-splitting dialectics; linguistic researches; Ionic naturalism; and first and last, as the focus of all, denial of the gods. That Aristophanes was well informed on certain points, at any rate, is clear from the fact that the majority of the scientific explanations which he puts into the mouth of Socrates actually represent the latest results of science at that time—which in all probability did not prevent his Athenians from considering them as exceedingly absurd and ridiculous.
A.B.Drachmann
Next on the atheist chopping block is an infamous duo of socrates and plato
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As a positive counterpart to the anthropomorphic gods, Xenophanes set up a philosophical conception of God: God must be One, Eternal, Unchangeable and identical with himself in every way (all sight, all hearing and all mind).
When a thinker arrives at pantheism, starting from a criticism of polytheism which is expressly based on the antithesis between the unity and plurality of the deity—then very valid proofs, indeed, are needed in order to justify the assumption that he after all believed in a plurality of gods; and such proofs are wanting in the case of Xenophanes.
A.B.Drachmann
Xenophanes lived in the latter part of the sixth and the beginning of the fifth centuries B.C.
In his own poems he severely attacked the manner in which Homer and Hesiod, the most famous poets of Greece, had represented the gods.
Their accounts of the fights of the gods against Titans and Giants he denounced as “inventions of the ancients.” But he did not stop at that: “Men believe that the gods are born, are clothed and shaped and speak like themselves”; “if oxen and horses and lions could draw and paint, they would delineate their gods in their own image”; “the Negroes believe that their gods are flat-nosed and black, the Thracians that theirs have blue eyes and red hair.” Thus he attacked directly the popular belief that the gods are anthropomorphic…
A.B.Drachmann
Shkuro was loyal to the Empire even after it’s collapse and never sold out to the soviets. Great part of his motivation was the so-called decossacksization of Kuban. Countless cossacks were forced off their lands by lenin’s shabbos goyim. Destruction of nations and ethnic identities is a tradition modern soviets vehemently uphold.
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One by one, more European folk are listening to the ancient whispers of their true ancestors. Reconnecting with the Gods of their Folk. Inspiring them towards greatness, encouraging their sovereignty and guiding them to a brighter tomorrow
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Next big post will be dedicated to a rather obscure, but very peculiar historical figure. Will hopefully be interesting enough.
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Onund Treefoot
Onund was a great viking who lost his leg in a sea battle. He was the great grandfather of famous outlaw Grettir the Strong.
Have a happy Autumn Equinox
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No doubt his doctrine of ideas led up to a kind of divinity, the idea of the good, as the crown of the system, but the direct inference from this conception would be pure monotheism and so exclude polytheism. This inference Plato did not draw, though his treatment of the gods in the Laws and Timaeus certainly shows that he was quite clear that the gods of the popular faith were an irrational element in his conception of the universe.
A.B.Drachmann
Platonism is eerily similar to christianity in many ways. Chief among them is the denial of reality and an attempt to escape to the world beyond. In christian theology the latter is heaven, in plato’s it’s a world of pure ideas of which our own is but a distorted reflection. This afterlife fixation couples with the disregard of the real world and life in it is very unhealthy to say the least.
Needless to say it’s in direct opposition to Paganism and is very characteristic of all New Age.
Philosophy as a whole is an elaborate form of atheism to those using the word’s original definition.
Finally, in his Republic he no doubt gives a detailed criticism of popular mythology as an element of education, and in the course of this also some positive definitions of the idea of God, but throughout the construction of his ideal community he entirely disregards religion and worship, even if he occasionally takes it for granted that a cult of some sort exists, and in one
place quite casually refers to the Oracle at Delphi as authority for its organisation in details.
A.B.Drachmann
With Socrates and his successors the whole question of the relation of Greek thought to popular belief enters upon a new phase. The Socratic philosophy is in many ways a continuation of sophistic.
Under these circumstances it is a peculiar irony of fate that the very originator of the new trend in Greek thought was charged with and sentenced for impiety.
A.B.Drachmann
The decisive point is that we possess two quite independent and unambiguous depositions by two fully competent witnesses of the beginning of the fourth century which both treat of the charge of atheism as something which is neither strange nor surprising at their time.
It is therefore permissible to conclude that in Athens at this time there really existed circles or at any rate not a few individuals who had given up the belief in the popular gods.
A.B.Drachmann
In the beginning of the play Socrates expressly declares that no gods exist. Similar statements are repeated in several places. Zeus is sometimes substituted for the gods, but it comes to the same thing. And at the end of the play, where the honest Athenian, who has ventured on the ticklish ground of sophistic, admits his delusion, it is expressly said:
“Oh, what a fool I am! Nay, I must have been mad indeed when I thought of throwing the gods away for Socrates's sake!”
A.B.Drachmann
By the way I already wrote on Xenophanes and his influence on Socrates/Plato. Essentially they are two different strains of the same virus. Check out previous posts for details.
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Judging from the material in hand one can hardly arrive at any other conclusion than that the standpoint of Xenophanes comes under our definition of atheism.
A.B.Drachmann
On another main point, too, he was in direct opposition to the religious ideas of his time: he rejected Divination, the belief that the gods imparted the secrets of the future to men—which was deemed a mainstay of the belief in the existence of the gods.
A.B.Drachmann
In the literature of antiquity we meet with sporadic statements to the effect that certain philosophers bore the epithet atheos as a sort of surname; and in a few of the later authors of antiquity we even find lists of men—almost all of them philosophers—who denied the existence of the gods. Furthermore, we possess information about certain persons—these also, if Jews and Christians are excluded, are nearly all of them philosophers—having been accused of, and eventually convicted of, denial of the gods.
A.B.Drachmann