Personal friend of Carl Jung, mystic poet and philosopher of 20th century Wotanism, Miguel Serrano relates his association with Jung in his book C. G. Jung & Hermann Hesse -- A Record of Two Friendships. This 1966 publication was originally titled Circulo Hermetico, as Serrano belonged to Jung's inner circle of Aryan thinkers.

An international diplomat through the 1950's and 1960's, Serrano served as Chile's ambassador to India, Yugoslavia, Romania, Bulgaria and Austria. His 1947 voyage to Antarctica, where a mountain was named in his honor, as well as the decades he has devoted to Ariosophic research in Tibet, the Himalayas, Stonehenge, Die Externsteine and the Andes have distinguished Serrano as the pre-eminent proponent of the resurgence of Aryan Wotanism in modern times.

Serrano's dedication to his great ideals have been memorialized by his life's work. In commemoration of his friend Ezra Pound, Serrano promoted the erection of the only existing monument dedicated to this persecuted poet of noble Aryan pursuit, which can be found in Medinaceli, Spain. Additionally, Serrano has written over forty books, documenting his adventures and imparting his wisdom for future generations of the Aryan elite. These titles have been translated into at least a dozen languages and stand as a testament to the spirit and will of one man's quest for truth -- mystical and political truth -- in a time of turmoil and great destruction of our culture and spiritual heritage.

In Circulo Hermetico Serrano recalls many of his frequent visits with Jung, and shares with us this personal letter from him dated 14 September 1960 (excerpted):

When, for instance, the belief in the God Wotan vanished and nobody thought of him anymore, the phenomenon originally called Wotan remained; nothing changed but its name, as National Socialism has demonstrated on a grand scale. A collective movement consists of millions of individuals, each of whom shows the symptoms of Wotanism and proves thereby that Wotan in reality never died, but has retained his original vitality and autonomy. Our consciousness only imagines that it has lost its Gods; in reality they are still there and it only needs a certain general condition in order to bring them back in full force. This condition is a situation in which a new orientation and adaptation is needed. If this question is not clearly understood and no proper answer given, the archetype, which expresses this situation, steps in and brings back the reaction, which has always characterized such times, in this case Wotan.

The fact that an archaic God formulates and expresses the dominant of our behaviour means that we ought to find a new religious attitude, a new realization of our dependence upon superior dominants. I do not know how this could be possible without a renewed self-understanding of man, which unavoidably has to begin with the individual. We have the means to compare Man with other psychical animalia and to give him a new definition. We can see him in a new setting which throws an objective light upon his existence, namely as a being, operated and maneuvered by archetypal forces instead of his 'free will,' that is, his arbitrary egoism and his limited consciousness. He should learn that he is not the master in his own house and that he should carefully study the other side of his psychical world, which seems to be the true ruler of his fate.

I know this is merely a 'pious wish,' the fulfillment of which demands centuries, but in each aeon there are at least a few individuals who understand that Man's real task consists of, and keep its tradition for future generations and a time when insight has reached a deeper and more general level. First, the way of a few will be changed and in a few generations there will be more. It is most unlikely that the general mind within this or even in the next generation will undergo a noticeable change, as present man seems to be quite incapable of realizing that under a certain aspect he is stranger to himself. But whoever is capable of such insight, no matter how isolated he is, should be aware of the law of synchronicity. As the old Chinese saying goes: 'The right man sitting in his house and thinking the right thought will be heard a hundred miles distant.'

Neither propaganda nor exhibitionist confessions are needed. If the archetype, which is universal, i.e. identical with itself always and anywhere, is properly dealt with in one place only it is influenced as a whole, i.e. simultaneously and everywhere. Thus an old alchemist gave the following consolation to one of his disciples: 'No matter how isolated you are and how lonely you feel, if you do your work truly and conscientiously, unknown friends will come and seek you.'

It seems to me that nothing essential has ever been lost, because its matrix is ever present with us and from this it can and will be reproduced if needed. But those can recover it who have learned the art of averting their eyes from the blinding light of current opinions and close their ears to the noise of ephemeral slogans.

You rightly say with Multatuli, the Dutch Philosopher: 'Nothing is quite true' and should add with him: 'And even this is not quite true.' The intellect can make its profound statement, that there is no absolute Truth. But if somebody loses his money, his money is lost and this is as good as an absolute Truth, which means that he will not be consoled by the intellectual profundity. There is a thing like convincing Truth, but we have lost sight of it, owing mostly to our gambling intellect, to which we sacrifice our moral certainty and gain thereby nothing but an inferiority-complex, which -- by the way -- characterizes Western politics.

To be is to do and to make. But as our existence does not depend solely upon our Ego-will, thus our doing and making depends largely upon the dominant of the unconscious. I am not only willing out of my Ego, but I am also made to be creative and active. To be quiet is only good for someone who has been too or perversely active. Otherwise, it is an unnatural artifice, which unnecessarily interferes without nature. We grow up, we blossom and we wilt; and death is ultimate quietude -- or so it seems. But much depends upon the spirit, i.e. the meaning or significance in which we do and make or -- in other words -- we live. This spirit expresses itself or manifests itself in a Truth, which is indubitably and absolutely convincing to the whole of my being in spite of the fact that the intellect in its endless ramblings will continue forever with its 'But, ifs,' which however should not be suppressed, but rather welcomed as occasions to improve your Truth.

In a letter to Jung, which glistens eerily prophetic with today's hindsight, Serrano concludes:

It is even possible that your work and mine, will only yield fruit in someone who is yet to be born. The work of today is harvested tomorrow. And it is also possible that that person who is to be born somewhere in the future will also be one of us again. Even so, since time is an illusion, our work produces instantaneous results.

It is proper and necessary that contemporary Wotanists understand the origins of Wotan consciousness and the roots of its modern resurgence. Only by being firmly secured in the historical foundations of our ethnic spirituality can there be hope for our future and a realization of the 14 Words:

"We must secure the existence of our people and a future for White children."