Time to read: approximately 12 minutes
Note
It is likely that first time readers will often be directed to this post, which provides a good overview of the doctrine. It is worth saying that Templist Canon is supposed to be read in chronological order (this post excepted), with the “about” page being the first part of that chronology. Posts that are not numbered are exempt from chronology, though they make more sense if read chronologically. TC is updated and added to as time goes on.
See also the Glossary of Templist Terms
Introduction
This post will serve to summarize key Templist beliefs, so as to entice people to the doctrine who would not otherwise commit to reading it. It will reiterate things already said, as well as directly state points which hitherto have only been implied. -It is useful for sharing and for missionary activity.
“This Seems Like”
Sometimes, a person will read this post, and generate a critical response thereafter about how Templism “seems like” something bad, or “seems” simplistic, or whatever. I must reiterate that this really is a summary. TC contains simple and complex sections. Basic ideas and groundbreaking ideas. If you have the necessary spirit to read and investigate this bizarre and complex text, then you will probably like it. It is divine, and even the simplest sections are suffused with a divine numen. To those sensitive to numina, the work is pleasant and sometimes stirring. To others, dry, complex, prosaic. “Uninspired”, it is not; you are uninspired. You need inspiration. You will not find it here. This work is for someone else. It is not for anyone to whom it “seems” like anything, rather for those who will furiously investigate every part of it and still yet see more in it than what is on the page!
1. Templism
Like any religion, Templism is an identity with social utility in addition to a creed with truth or falsehood. To obtain the right to assume the identity “Templist”, trials and rituals are required, as described in Becoming a Templist.
Regulations for temples and other Templist organizations are given in Temples. These are designed to avoid some of the problems that occur with other pagan organizations.
2. Elitist Pragmatism
The truth of all reality is complex, multifaceted, and only one way. The chance of finding it is slim. Those who, through their abilities, are able to obtain truth, ought to distill it in whatever simplified or facetious way will allow those of lesser ability to comprehend and believe truth’s essentials. Or, in whatever simplified or facetious way will allow those of lesser ability even just to act as if they knew truth, though they are led to believe a compatible untruth. Many aspects of Templism are lies for those who may require them. See Elitist Pragmatism in Advanced Philosophy.
3. Gods
A Templist either does not believe in gods due to insufficient proof, or believes: traditional gods are real insofar as they have been observed. They have been observed, as recounted in traditional stories about their appearances to humans. For example, the story of Ares seen fighting amongst the Trojans, causing the Greeks to fall back.
It is not very important how a Templist believes in gods, or what he believes them to be. Gods are accepted because they have appeared, because they have influenced events, and because they are known entities linked through almost all history to human belief. The nature of the gods is intentionally not discoursed upon.
A Templist who wishes to worship gods chooses a particular pantheon which he is geographically or ethnically eligible to worship. A Templist may also choose to worship “Wotan-as-God” exclusively, as part of the Templist myth concerning the true identity of Christ (see The Christian God).
We, the gods, are responsible for influencing the Author of Templist Canon to write the doctrine. Templism is our “new gospel”, a religion that is suited to the times, guided by our supreme wisdom, destined to reinvigorate the European peoples and places over which we have our jurisdiction (see Imperium).
Is The Author offering belief in the gods to appease theists, or are the gods offering skepticism about themselves to appease atheists? Both are examples of elitist pragmatism. Who is practicing elitist pragmatism, in the Templist Canon, is up to you.
4. Neo-Aristotelianism
The philosophical underpinnings of Templism are Aristotelian, and the philosophy of Templism is “Neo-Aristotelian”. Not in some abstract way, but specifically: a number Aristotelian ideas, some unrelated to each other, are held to.
5. Virtue
The Abrahamic ethos is concerned with deeds: the object of a human life is to perform prescribed actions, and abstain from proscribed actions. The Templist, and traditional European, ethos is concerned with virtue: the object of a human life is to possess and to enhance and to multiply beautiful qualities, and to lack and to reduce and to destroy disgusting qualities. Deeds are secondary to this. See Ethical Fundamentals.
6. Elitism
Due to #5, combined with the fact that virtuous qualities are differentially attainable for different people according to genetics: some people are better than others, and those lesser are obligated to serve or otherwise be utilized by those better, so as to advance virtue by proxy.
7. Material Afterlives
The “material afterlives” are: 1. Self sacrifice for similar beings, 2. sexual reproduction, and 3. reproduction of the self identity via deeds, stories, memorialization, and the personal and epigenetic changes in others caused by veneration of oneself as a memory or a “hero”.
8. Immaterial Reincarnation
Humans and other organisms have an “immaterial soul”, which is the “point of view” - the reason that you “see”, and do not merely “absorb light through the eyes leading to stimulation of the brain” like an automaton. This point of view cannot be ascribed to anything material. It is indestructible, moveable, and independent of the body. See Reincarnation of the Immaterial Soul.
As it currently inhabits a body, and as it is and has been eternal, it is therefore a thing with a predilection to inhabit bodies, and it will inhabit another body after you die. Which body it inhabits will depend on the level of virtue you have maintained through your life, among other things.
9. Collectivism
Collectivism is not “true” due to some ill-conceived moral law. It is compatible with individual interest: an individual is the sum of their qualities, which qualities will not continue to exist except via sexual reproduction. If sexual reproduction does not occur within a homogeneous group, the members of which have qualities in common, the qualities that are reproduced will become diluted with each generation, and perish. An individual, if he wishes to exist in perpetuity, must preserve his ethnic group.
This, combined with an understanding of immaterial reincarnation, may provide an individual with a more expansive concept of “self”. His qualities exist in multiple bodies, as does his point of view, even if the latter only one at a time. Collectivism need not be a matter of “being selfless”, and the unconvincing justifications therefor, but of acting for the entire self, and not shortsightedly for a particular body.
10. Traditionalism
Traditionalism is not “true” due to some ill-conceived moral or divine law. It is usually compatible with individual interest: it contains methods, tried and true, of living and governing well while preserving one’s collective group. Tradition has not been adhered to, primarily, due to some ill-conceived moral or divine law, though such ill-conceived ideas have always existed as justifications for it. Tradition has been adhered to because it has utility for those who practice it. Nothing without utility could be adhered to with such consistency.
Europeans are not naturally “ultra-traditionalists”. It is the likes of orientals who believe harnessing the power of rhinoceros horn to manipulate the inner chi-forces of the body to bring about a state of yin-yang balance is sufficiently proved by “the fact that my ancestors believed it”. Europeans hold to the essential traditions that they believe to be sensible, when they believe them to be sensible, without “traditionalizing” every aspect of life. “Ultra-traditionalism” is not an appropriate response to moral degeneracy, as simple traditionalism has been shown to combat degeneracy among Europeans all the same, without leading to stupidity.
11. Pro-Traditionalism
Any religion which adheres to an acceptably traditional ethos, is accepted by anyone who identifies as a Templist. Given the truth of elitist pragmatism, it is not realistic or prudent to oppose others for being ideologically stupid, if their stupidity leads to actions that are approximately the same as actions that would be undertaken if they knew the truth.
A notable example of this is Christianity, when it is observed traditionally. In fact, the Germanic god Wotan is said to have been Jesus. He came to masquerade as the Jewish god, to achieve certain historical aims.
12. Virtue Tribalism
The concepts of virtue and of the collective group are combined in the concept of the “tribe of virtue” - a group with common qualities, and common ideals of human beauty derived from those qualities, which seeks to advance its ideals. Such a group is created by a selection process, intentional or unintentional, that filters in certain qualities, and filters out others. Thus, a family is a tribe, but so is, for example, the faculty of a university. All organizations are to be understood as self interested entities, the members of which have qualities in common, and who (known or unknown), believe these qualities to be beautiful. These “tribes” exist in a layered and interrelated fashion, with some tribes being more "specific” and homogenous (i.e, based on many common qualities), and some being more “abstract” and diverse (i.e, based on only a few common qualities). See Tribes of Virtue and Anatomy of a Tribe.
13. Monarchy
Though not explicitly involved in politics, and indeed recommending that localities ought to determine which policies are best for them, the Templist Canon recommends monarchical government, and prophecies the coming of a new aristocracy.
14. Dissemination
It is not enough to believe an idea such as Templism. It must be enacted, so as to “disseminate” it to the unconscious mind, the body, the muscles, the emotions, the sub-neocortex brain region, etc. Through action and ritual, they too will learn of Templism.
15. Magic
“Magic”, in the Templist Canon, can mean three things: 1. Psychological propaganda utilizing the commonly understood form of “magic” and ritualism. Notably, to assist in the aforementioned process of “dissemination” of a given idea or intention. 2. An empty word, “magic”, which can be invoked to enhance the will in defiance of all reasons which tell the will that it cannot be achieved - “I am paraplegic, and by all reasonable accounts I should never be able to walk, but I shall, not by any reason, but because of ‘magic’” 3. The actual practice of magical arts using the Templist system of magic, derived from archaic Indo-European magical arts, which rely upon a willful manipulation of empty space so as to affect the objects surrounding the space.
See also Authorian Reflections, which gives a kind of meta-overview of the religion by describing the machinations behind it. I must warn that this document is not only non-canonical but also sacrilegious in a number of places.
Folcisc
Every idea has a genealogy. Templism, to explain its genealogy, is called “folcisc”, which is the Old English translation of the word “volkisch”. While the volkisch movement was a German movement, for the sake of the German people, utilizing German ideas, and likable to an innate German worldview, the latent “folcisc movement” is a variation of this that utilizes Anglo-Saxon ideas, and is likable to an innate Anglo-Saxon worldview, although in the case of Templism it is not solely for the sake of Anglo-Saxon people, though Anglo-Saxon people can apply Templism to hold a Templist-compatible moral view that is for the sake of their own people, since Templism does not exalt any one European group, but encourages each to prefer itself. Volkischer men use German ideas, such as those of Nietzsche, who in turn is speaking to innate German fixations such as that upon “willpower”, to develop their tribal sentiments. So do folciscra menn use English ideas, such as those of Hume and Hobbes, who in turn are speaking to innate English fixations such as those upon “observation” and “fate”, to develop their tribal, or tribalist, sentiments. So too are the writings of volkischer men written in a way, frenzied and mystifying, that is likable to Germans, while the writings of folciscra menn are written in a way, articulate and condescending, that is likable to Anglo-Saxons.
Templism is the first overtly folcisc philosophy, although folcisc is used to refer to the natural philosophy of every Anglo-Saxon (or most of them), by which we do refer to those Englishmen of Anglo-Saxon heritage, who tend to be from certain provinces. Templism, as it is designed by all the gods, and not chiefly designed by the god of the Anglo-Saxons (Freyr), is not folcisc primarily to benefit the Anglo-Saxons (although it probably will), but because the folcisc worldview is simply superior. The English have, in a way, forced us to bring this religion about, as through enlightening the world they have ensured that the only friend of piety is arrant stupidity, so that they have essentially forced the other races to play on their level, something which is albeit beneficial to them. In Templism, accordingly, there are certain elements that are not folcisc, in order to accommodate the broader Indo-European populace that will be converted. To include such elements, it may be argued, is itself folcisc in a certain fashion, though I will not elaborate on that.
Templism identifies two problems with English philosophy. First, the fact that its naturalism often gives way to materialism, which does not need to be the case because immaterial beings can be observed. Second, that it is legalistic, which is good, but it justifies this using superstitions, often imported, like “natural rights”, “social contract”, simply “God”, etc. The original folcisc philosophy, of the historical Anglo-Saxons, contained neither of these errors, with the latter being justified in an overtly folkish way, so that Templism is a return to the unalloyed folcisc worldview, although it then alloys itself with some other things that are relatively inconsequential (and therefore permissible deviations from the “superior worldview” that are adopted for practical reasons pertaining to the present circumstance and divine objectives therefor).
Folcisca philosophy, and the anthropological reasons for its superiority, are elaborated in Advanced Philosophy.
June 20, 2022
alephwyr??