Up to this point, I have not gotten too much into Eurasianism as a movement. As I mentioned in my introductory article What is Eurasianism?, Eurasianism refers not to a specific ideology, but rather to the "state" of being Eurasian. In other words, the "Eurasian condition". Thus far, that has been the focus of this blog: describing Eurasian history, culture and religion as it was over the years and even today. And that will remain a major piece of this blog going forward, as it should. But we must also begin to ask ourselves questions such as how this knowledge can be translated into something useful to a Eurasianist movement.
You may be asking yourself, "but if Eurasianism is not a specific ideology, how can it be a movement?", "If Eurasianism is merely a set of knowledge, how can it provide solutions to the present issues?" The answer is simple. The knowledge of Eurasianism offers us guidance and grounding in our lives at the personal, social, spiritual and even political levels. While my definition of Eurasianism definitely seems nebulous, at the heart of it actually lies a single all-encompassing worldview.
That common strand of pure Eurasian thought, which has its origins on the prehistoric Steppe, served as the cornerstone of all the great civilizations of the East and West. It is the spirit that drove the Romans to their conquests, that inspired the eternal Tang poets, and that eventually accompanied the European explorers across oceans. It is the subtle combination of humility before God and the maximization of human potential. It is imaginative, manifesting in the rich counterpoint of Bach and the dreamlike discursions of Zhuangzi. But, it is also accepting of the harshest realities, as we are reminded by countless ancient authors. Perhaps most of all it is the liberty of the soul, best characterized by a broad, open Steppe, where nowhere and nothing is beyond possibility. Those possessed by it built empires, crossed oceans and climbed mountains. Their spirit and legacy, perhaps, we ought to call the Eurasian Tradition.
Although it has been extinguished in our time period, we have the choice to revive and expand it. This neo-tradition may grow into an alternative to the conventional modernist worldview, the evils of which I won't bother to mention. We have the ability to develop this into a powerful weapon against modernity, and, perhaps most importantly, to leave to our posterity something immensely meaningful. To make a long story short, we have the ability to continue the Eurasian story.
As for those of us who are Biracial Eurasians, I would also say that Eurasianism is our birthright. Almost every Eurasian alive has gone through some kind of identity crisis. Whether it was brought about by events while young in school, or out of pure curiosity, that lack of a solid identity is the source of untold isolation for thousands of Hapas. That congenital inability to fit in with either race in today's world leaves endless Hapas wandering through life with no direction. Eurasianism and the uniquely Eurasian identity that it offers can fill the void. Around the banner of Eurasianism we can erect a global and eternal brotherhood of Eurasians. We can and we should foster our own, independent Eurasian community. Through Eurasianism, we will be able to embrace the rich heritage of our parents, while at the same time forging a new heritage which is just as unique and unprecedented as the Biracial Eurasian existence. The biracialism of the Hapas, which so many Hapas and people of other races take to be a weakness, we can transmute into a strength.
Nor should this movement be exclusive to Biracial Hapas. The Eurasian community should be a community of blood. After all, what unites all Hapas across the world is our shared state of being of mixed blood. The family is the most basic unit of any community, whether that community is a tiny village or a massive nation. And, the main type of familial bond is the nature-forged bond of blood. The monoracial members of the White and Asian races who gave birth to the Hapas may also find a place in this community, so long as they share our ideals and our values. I would even venture to invite into this family any White or Asian who is dedicated as we are to these principles and willing to mingle and consolidate their blood with ours. In the end, the main goal is the emergence of a Eurasian neo-tribe centered around the Eurasianist neo-Tradition, which is in turn rooted deeply in the historical Eurasian Tradition.
That Tradition should act as the centerpiece of our community, and by extension, of our movement. But what sort of role is that?
Of course, we should not seek to blindly conserve the ways defined by the Eurasian Tradition. This was the mistake of the so-called "conservatives", whose approach was to blindly stick to the ways of their forefathers without understanding their virtue. The result was a fatal weakness. While the liberals were with great energy marching towards their new world, intending to demolish the old ways, these "conservatives" grew stale and lethargic; nothing they sought to conserve ended up surviving, but they only continued to cede ground, and the objects they were conserving only became more meaningless. Their thought was not deep enough, nor did it have the fervor and fanaticism that the liberals had. They had no mantras, no battle-cries, no true convictions, while the liberals preached "equality, tolerance, love, etc." to the great cheers of the masses. Because the ancient ways did not genuinely resonate with them, the "conservatives" were ineffectual at defending truth and righteousness. Theirs was a journey given up half-way.
To be fair, we might argue that they had no idea what they were up against. But for us to make the same mistake and cling to some shallow image of the past would be pure folly. The past must become our guidance for the future. It should not become an object of mere passive and distant adoration, nor one of vague "conservation", it must become an illuminating model. We should seek, not to worship ruins, but to rebuild them; not to defend against the modern world, but to attack it. Eurasianism, then, can serve as the model, the spirit, and the life of our counterrevolution.
Taking all of this as a foundation, what the operations and goals of this new movement should be can be narrowed down and made clear. Basically, we must act to improve the condition and preserve the life and liberty of the present-day Biracial Eurasian people. This is done through the vehicle of Eurasianism, which offers Hapas not one benefit but two: first, a solution to the Hapa identity crisis; second, a refuge from the gaping nihilism and various other defects of Modernity. At the same time, and with equal energy, we must act to reinvigorate and champion the ancient Eurasian values and spirit that brought greatness, prosperity and happiness to so many of our ancestors. This is the two-pronged approach of Eurasianism. And as we cultivate this tree, it will continue to supply countless benefits into the future, not only to us and our descendants, but to the world at large.
To close, Eurasianism is more than a mere study of Eurasian history, culture and religion. It is also the practical and intellectual application of those principles. It can serve, on one hand, to solve the issues of the Hapas and, on the other hand, to tackle the ever-looming crisis of Modernity, which has turned this world into an absurd circus. This we can and should take as the starting point of a greater Eurasianist movement.
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