An Introduction to Reichsfolk

Reichsfolk is a social, educational, cultural, and spiritual, movement based

upon and dedicated to disseminating the noble principles of ethical,
non-racist, National-Socialism which are honour, reason, fairness, loyalty,
duty to ones own folk and to Nature, and respect for and understanding of
other cultures and other ways of life.
One of the aims of Reichsfolk is to establish new communities of, and new
homelands for, people of various cultures, where they can live, in freedom,
among their own kind according to their own folkish traditions, customs and
laws. This aim derives from the fundamental National-Socialist belief that
Nature is a living-being which has brought into existence a diversity of
human groups, leading to the establishment of dierent folks and dierent
cultures, and that this diversity of peoples and cultures, being a natural
expression of our human evolution and manifesting our human nature,
should be treasured and cultivated in noble and reasonable ways. There is
thus a respect for and an ethical desire to maintain ones own ancestral
culture.
The ethical National-Socialism of Reichsfolk is an ethical evolution of the
currently mis-understood and unfairly maligned National-Socialism
established by Adolf Hitler, and which National-Socialism, correctly
understood, was based upon honour, loyalty, duty and the pursuit of noble
individual character and of a noble society. The name Reichsfolk itself
expresses this for we are, or rather we aim to establish, a new type of Reich
or Reichs based upon the way of the folk, with our name thus keeping alive
the connexion we are to Adolf Hitler, to the National-Socialist Reich, and to
the vision of people such as Rudolf Hess, Leon Degrelle, Otto Ernst Remer,
Savitri Devi, and many others.
However, where the National-Socialism of Germany, of the Third Reich, was
predicated upon a State and allowed for war between large armies, the
ethical National-Socialism of Reichsfolk is predicated upon the way of folk
communities, of clans and tribes, and allows only for honourable combat
between individuals.
The Reichsfolk Ethos

The essence of our distinct Reichsfolk ethos is manifest in: (1) the acceptance
of and the further cultivation of human diversity by noble and reasonable
means, and which means include the establishment of clans and tribes; and
(2) in the ethical principle of personal honour, which implies that we as
individuals should act in a cultured, a civilized, way and thus should have or

strive to cultivate self-control, that we possess manners, and that we treat

others fairly, in accordance with our code of honour.
Thus, the criteria we use to judge whether an action, a deed, is ethical is the
criteria of personal honour. What is right is what is honourable, and what is
wrong is what is dishonourable.
This personal honour means, for example, we judge others of whatever
culture and of whatever perceived ethnicity solely on the basis of our
personal knowledge of them, and not according to some abstract criteria,
political or otherwise. That is, there is no prejudice concerning them no
pre-judgement of them and no assumptions made about them, as there is no
reliance upon the opinions or the judgements of others, for honour, our
Reichsfolk ethos, demands that we form our own judgement based on
personal knowledge and on the use of the faculty of reason. That is, we give
individuals the benet of the doubt unless or until their actions lead us to
judge them in a critical way. This is the human, the fair, the civilized thing to
do.
As it states in our Reichsfolk Code of Honour:
"A man or woman of honour treats others courteously, regardless of
their culture, religion, status, origins, and ethnicity, and is only
disdainful and contemptuous of those who, by their attitude,
actions and behaviour, treat they themselves with disrespect or try
to personally harm them, or who treat with disrespect or try to
harm those whom the individual man or woman of honour have
personally sworn loyalty to or whom they champion."
For Reichsfolk, honour is the basis the only basis for law, for the legal
code of the new communities we seek, by ethical means, to establish, with
this legal code being the Nine Principles of Numinous Law.
Thus the personal implementation of honour, and this legal code, manifest
the ethical evolution of National-Socialism embedded in and by Reichsfolk.
A corollary of the morality of personal honour is that modern warfare
involving both large armed forces whose individuals have no personal,
honourable, reason to ght and kill people they do not know and have no
personal quarrel with, and weapons killing at a distance is regarded as
dishonourable, with personal honour considering that only honourable
combat between two individuals is ethical and thus right.
For the criteria of personal honour applies absolutely one either behaves
honourably, in a fair and thus a civilized manner, or one does not. There are
no exceptions, and the man or women of honour prefers death, to die with
their honour intact, to a doing something dishonourable.
The ethical evolution of National-Socialism the ethos of Reichsfolk is
further manifest in the fact that the main practical emphasis of Reichsfolk is
upon personal and social change through individuals living in an ethical way

according to the principles of honour, loyalty, duty, and reverence for and
respect of Nature.
Thus, Reichsfolk is not a political movement interested in agitating for or
obtaining some kind of political power in some existing nation or State.
Neither is Reichsfolk interested in reforming existing political or social
structures. Instead, we believe that was is important what is ethical are
we, as individuals, reforming ourselves, changing ourselves for the better,
and living in small folk communities where we can establish an honourable,
living a numinous identity for ourselves and live in balance with Nature,
being thus a living nexus between our ancestors and the future of our folk,
and a manifestation of the civilized virtues of reason, honour, and respect for
Nature.
Reichsfolk thus distances itself from the old ways of impersonal States and
large nations, and from the old ways of political and social strife, seeking
instead to establish a new way of living based upon the establishment of new
tribes and clans, with these new tribes and clans the genesis for new folk
communities.
The Way of The Folk

The new, the numinous, way of the folk that is the raison detre of Reichsfolk,
is the way of forming new clans and tribes based upon either (1) the living
culture of our ancestors on that numinosity which lives within us and which
we thus have an ainity for, a natural and often wordless love for; or (2)
establishing or developing a new culture, a new identity, for ourselves, our
family, our small group of comrades.
In the former, there is often an ainity for a particular locality, a particular
small geographical area, which we feel as our ancestral homeland, and
where we desire to live, and where we are most happy. In the latter, there is
a certain ainity for exploration, and thus a pioneering spirit.
For the former, there is thus a continuation of a certain already existing folk
or folk community or folk communities, or the re-establishment of ancestral
communities on or near to ancestral lands. In the latter, there is, over a
certain duration of causal Time, the establishmnt of new folk communities
and thence a new folkish culture in a new area which may well become the
ancestral land of the new folk.
Our new communities begin with ourselves, or with a small group or one
family, deciding to live in accord with the ethos of Reichsfolk and it is this
living with this ethos that is the genesis of a new clan and thence a new
tribe.
For a clan is simply an extended family, bound by ties of kinship and loyalty,
and thus somewhat small, whereas a tribe is a small collection of clans living
or dwelling together in the same locality or adjacent localities who initially
are bound by ties of loyalty and often by a common need to cooperate (for
reasons of food, or survival, or the sharing of natural resources, or work, for

instance) but who later on also become bound together by ties of kinship.
Thus, clans can evolve to become tribes which becomes a new folk. In the
terms of the old England of Shires, a clan is akin to a farm, home to many
generations of the same family, who may expand to become a hamlet, while
the tribe is akin to a small, rural, self-suicient village of many families,
where there is some specialization of work, for instance, in those olden days,
a farrier, a wheelwright, a miller.
A living in accord with the ethos of Reichsfolk means that we give our loyalty
to our family, to our extended family, to the group of comrades we personally
know, to our own personally-known kindred community since the numinous
way of the folk is the way of not only personal honour but of a personal,
individual, loyalty. For we can only be numinously loyal to a living individual
or individuals we personally know and thus respect and who, as we, uphold
the principle of personal honour.
Furthermore, since we cannot be loyal to those whom we do not personally
know, we cannot be loyal to some abstract authority or some Institution or
even to some already existing nation or State and therefore our duty is
limited to those whom we know, we respect, we trust: our family, and the
extended family that is our clan and the larger tribe to which our clan may
belong or come to be a part of. That is, our duty and our loyalty are limited to
our folk, our new folk and can only be extended to others when we know
these others through a direct, personal, interaction with them on the basis of
honour, and when we make an honourable agreement with these others
because we accept that they, also, are honourable.
It is this combination of a living, a numinous, loyalty based on a personal
knowing with the duty to comrades, to our own folkish clan and tribe,
arising from such loyalty, together with a personal commitment to honour,
which expresses the folkish way of living that is Reichsfolk, and indeed which
expresses the civilized, the cultured, way of our ancestors; a way we have
drifted away from through abstractions such as The State and large nations.
The Way of Reichsfolk

The way of Reichsfolk is the human, the cultured, ancestral way of clans and
tribes, of kindred communities bound by personal ties of loyalty and duty
combined with the new way of such new communities as we establish
embodying the necessary and civilizing virtues of honour and reason, and
thence also the need for individuals to change, to evolve, themselves
ethically in accord with reason and honour. That is, our way is both a
traditional and a new way a conscious evolution of what was good and
numinous in such ancestral ways of living.
The new Reich we seek to establish begins within each one of us by us
valuing our own ancestral culture, by reforming ourselves through the
virtues of reason and honour, and by seeking in an ethical way to continue
this culture in a communal way through association with others of our
kindred. From this, new folkish clans and tribes will arise through people

desiring to live among their own kind according to the principles of numinous
law, and it is these new tribes which will form the basis for a new Reich.
Thus, we do not need emotive speeches, rallies, violence, insurrection, hate,
or any strident propaganda or indeed any political or social agitation at all,
for we are not seeking to sway or persuade people by rhetoric or propaganda
or by appealing to some dishonourable prejudice they may possess, as we are
not involved in some violent struggle for some type of power against some
perceived enemies. For our main enemy is ourself our lack of honour, our
lack of reason; our lack of respect for Nature; our lack of a living loyalty.
Instead of engaging in some struggle with some enemies, we are seeking to
change, to reform, ourselves to ethically establish a numinous, an
honourable, a natural, way of living for ourselves and our descendants, based
upon our understanding, our perception, of Nature and on how personal
honour, a living loyalty and duty to people we know and trust, make us and
keep us civilized and express the essence of our humanity and of that noble
dream and hope of a noble way of living which noble human beings have
carried in their soul for thousands upon thousands of years, and which noble
dream and hope all current nations and all States cannot ever manifest or
bring into being such is their profane, their material, their tyrannical, their
unfolkish, character; a character so evident in their adherence to unfolkish
political and social dogma, in their replacement of personal honour by
abstract laws, and by their demand for an impersonal obedience.
Our aim is thus not to change, overthrow, or replace existing nations and
States or even seek any power and inuence, of whatever kind, within
them. It is to ignore those old abstractions, for they belong to another world
the profane world of the likes of Homo Hubris and of those cabals who
manipulate and who use such de-evolved human beings. A world which will
assuredly, in its own species of profane Time, will decay, decline, and give
way to new forms of living, such as ours. For that old world carries within its
material ignoble ethos within its diseased psyche the corruption, the
psychosis, the diseases, which will ultimately destroy it.
Our duty is not to that old now diseased world or even to some abstract,
manufactured idea, or some political programme, or to some ideal. Instead,
our duty is simply the inner reformation of ourselves, as individuals, through
cultivating and living by honour and reason, and honourably striving to live
in that better, that more numinous, way which is the way of clans and tribes
bound by a shared folkish culture.
Richard Stirling
Reichsfolk
February 122 yf

The Reichsfolk Code of Personal Honour

The word of a man or woman of honour is their bond for when a man or
woman of honour gives their word ("On my word of honour") they mean it,

since to break ones word is a dishonourable act. An oath of loyalty or

allegiance to someone, once sworn by a man or woman of honour ("I swear
by my honour that I shall") can only be ended either: (i) by the man or
woman of honour formally asking the person to whom the oath was sworn to
release them from that oath, and that person agreeing so to release them; or
(ii) by the death of the person to whom the oath was sworn. Anything else is
dishonourable.
A man or woman of honour is prepared to do their honourable duty by
challenging to a duel anyone who impugns their honour or who makes
dishonourable accusations against them. Anyone so challenged to a duel
who, refusing to publicly and unreservedly apologize, refuses also to accept
such a challenge to a duel for whatever reason, is acting dishonourably, and
it is right to call such a person a coward and to dismiss as untruthful any
accusations such a coward has made. Honour is only satised for the
person so accused if they challenge their accuser to a duel and ght it; the
honour of the person who so makes such accusations or who so impugns
another persons honour, is only satised if they either unreservedly
apologize or accept such a challenge and ghts such a duel according to the
etiquette of duelling. A man or woman of honour may also challenge to a duel
and ght in such a duel, a person who has acted dishonourably toward
someone whom the man or woman of honour has sworn loyalty or allegiance
to or whom they honourably champion.
A man or woman of honour always does the duty they have sworn to do,
however inconvenient it may be and however dangerous, because it is
honourable to do ones duty and dishonourable not to do ones duty. A man or
woman of honour is prepared to die if necessary by their own hand rather
than suer the indignity of having to do anything dishonourable. A man or
woman of honour can only surrender to or admit to defeat by someone who is
as dignied and as honourable as they themselves are that is, they can only
entrust themselves under such circumstances to another man or woman of
honour who swears to treat their defeated enemy with dignity and honour. A
man or woman of honour would prefer to die ghting, or die by their own
hand, rather than subject themselves to the indignity of being defeated by
someone who is not a man or woman of honour. A man or woman of honour
treats others courteously, regardless of their culture, religion, status, and
perceived ethnicity, and is only disdainful and contemptuous of those who, by
their attitude, actions and behaviour, treat they themselves with disrespect
or try to personally harm them, or who treat with disrespect or try to harm
those whom the individual man or woman of honour have personally sworn
loyalty to or whom they champion.
A man or woman of honour, when called upon to act, or when honour bids
them act, acts without hesitation provided always that honour is satised. A
man or woman of honour, in public, is somewhat reserved and controlled and
not given to displays of emotion, nor to boasting, preferring as they do deeds
to words.
A man or woman of honour does not lie, once having sworn on oath ("I swear
on my honour that I shall speak the truth") as they do not steal from others

or cheat others for such conduct is dishonourable. A man or woman of

honour may use guile or cunning to deceive sworn enemies, and sworn
enemies only, provided always that they do not personally benet from such
guile or cunning and provided always that honour is satised.

The Nine Principles of Numinous Law

Numinous law is the basis of the legal code of an ethical, numinous,

community: that is, the basis of "law and order" in a society founded upon the
ethic, the morality, of personal honour.
I: The rst, and fundamental, principle of Numinous law is that there are
only honourable and dishonourable deeds, with dishonourable deeds being
the concern of Numinous laws. That is, there is no concept of "crime" as
"crime" is now understood in modern societies. Numinous laws thus dene
what is dis-honourable.
II: The second principle of Numinous law is that the penalties for committing
dishonourable deeds should be compensatory, rather than punitive, and
involve: (1) exile of those found guilty of dishonourable conduct; (2)
compensation by the guilty person, in goods, or money, of the victim of the
dishonourable deed, or of the family/relatives of the victim. If the person
found guilty of having committed a dishonourable deed or deeds has little or
no goods or money then they can give their labour for a specied period.
Imprisonment is reserved for serious deeds of dishonour and should never
exceed a period of one year, with all those sentenced to imprisonment being
given the option of exile instead. As an alternative to all the foregoing, a
penalty of work serving the community for a xed period of not more than six
months is permissible.
The death penalty is reserved for exceptional cases where the guilt of the
accused is beyond reasonable doubt and where the dishonourable deed or
deeds done is or are of such a dishonourable kind that the life of the
individual becomes forfeit, it beingfor a Judge in a Numinous Court of Law to
decide, after representations from the family or relatives of the victim or
victims of such a deed or deeds, whether the case merits such an exception,
which such an exception disbarring the accused individual from their right to
trial by combat, except when the relatives of the victim or victims of such a
deed or deeds demand such a trial by combat with one of them nominated to
undertake it in lieu of a trial.
Only these types of penalties are permitted by Numinous law, for only these
are honourable, fair and just.
Exile can be of two kinds: Greater Exile, where the person is exiled from the
homeland for the rest of their life; or Lesser Exile, where the person is exiled
for a period of three years.

Someone who has been exiled is an outlaw: outside the protection of

Numinous law.
III: The third principle of Numinous law is that an accusation of
dishonourable conduct that is, of someone doing a deed which has been
dened, in law, as dishonourable must be made: (a) in person by either the
victim of such a deed, or by the family/relatives of the victim; and (b) in
public, in front of several witnesses.
That is, Numinous law is concerned only with dishonourable actions between
individuals: with deeds which are actually done in real life and which aect
an individual or individuals. Thus, there is not and can never be, in Numinous
law: (a) any prosecution of a person by some "Institution" or Government or
oicials of these; (b) any prosecution for something which has not been
committed; (c) any such thing as a dishonourable deed committed against
some "Institution" or some "Government": that is, no such thing as a "crime"
against the State. For a deed to be a "crime" according to Numinous law,
there must have been a deed or deeds done by one or more individuals
against one or more other, named, and known, individuals, with the deed or
deeds being recognized as dishonourable in nature.
There is thus no such thing as "conspiracy" in Numinous law, just as
individuals cannot be prosecuted for "intending" to commit a dishonourable
deed.
What must be proved in a Numinous Court of Law is that the accused did do
the dishonourable deed they are accused of. An intention to commit such a
deed is not and never can be contrary to Numinous law.
IV: The fourth principle of Numinous law is that every individual has the
right to defend themselves, their family, and those to whom that individual
has sworn, before witnesses, an Oath of Loyalty, and the right to use, as last
and honourable resort, lethal force in such defence.
Should an individual or individual be harmed or injured in such defence, then
it is the right, of that individual to seek redress from the individual who has
harmed or injured them. Should an individual be killed in such defence, then
the family/relatives of that individual have the right of redress.
This redress consists either of accusing, in public, the person of
dishonourable conduct, or of a direct challenge to a duel or a trial by combat.
V: The fth principle of Numinous law is that disputes between individual
involving injury or any other matter may be settled through either a duel
between the individuals involved, or by a trial by combat between those
involved.
That is, it is a fundamental right, and duty, of the individual to be responsible
for themselves, their family, and those given an Oath of Loyalty, and to seek,
if necessary, personal vengeance and satisfaction, through a duel or trial by
combat. Justice, for Numinous law, is a matter of honour and of being seen to
be fair.

What matters, what is important, for Numinous law is the personal honour of
the individual and the right, and duty, of the individual to defend their own
honour. This right and duty cannot be taken away from the individual by, for
example, the State, for that would be contrary to Numinous law, a denial of
the freedom of the individual based as this freedom is on personal honour,
and personal responsibility to defend that honour.
Numinous law thus accepts that a duel, or a trial by combat, is an honourable
way of settling disputes between individuals.
In the matter of duels and trial by combat, Numinous law species that there
must be an independent referee, Umpire or judge, at least two independent
witnesses, and that such duels and trials be conducted in an honourable way
according to custom. Numinous law airms that should any person be
injured or killed in such a duel or trial by combat then that is their own
responsibility. That is, Numinous law considers such duels and such combats
when performed honourably according to custom as honourable deeds.
VI: The sixth principle of Numinous law is that anyone publicly accused of a
dishonourable deed or deeds has a right to either challenge the person
making the accusation to a duel, or of accepting a trial in a Numinous Court
of Law.
Should the person so making the accusation agree to a duel, then the matter
is considered settled, according to Numinous law, by the outcome of that
duel provided it is done in an honourable way.
VII: The seventh principle of Numinous law is that an individual accused of
any dishonourable deed or deeds, who has accepted a trial in a Numinous
Court of Law, can either elect to have their case heard, in public, with
witnesses called, or elect for a public trial by combat between the accused
and a member or relative of the family of the person who has made the
accusation.
It is up to the Court to ensure that such a combat is fair: that is, that the two
combatants are fairly evenly matched in skill and physical strength.
If the accused accepts a public Court, then they are bound by the verdict of
that Court. That is, there is no appeal. Thus, if the accused is found guilty,
then they must accept exile, or pay whatever compensation is demanded by
the Court. According to Numinous law, failure to pay such compensation
within the time specied by the Court means the immediate exile of the
person, with the type of exile being decided by the Court.
VIII: The eighth principle of Numinous law is that a public trial involves an
accusation made by one individual against another individual before a Jury of
twelve honourable individuals, with their being a presiding Judge. It is the
duty of the Jury to judge the case on the evidence of independent witnesses,
and after hearing arguments from the accused and the person who has
brought the charge. The accusation must be supported by the evidence of
independent witnesses: if there is no such evidence, the case is dismissed. It

is the duty of the Judge to pass sentence according to the principles of

Numinous law.
Thus, according to Numinous law, the people who should prosecute a case,
and who should defend an accusation, are either the two individuals involved
accused and accuser or members/relatives of their families. That is,
someone accused of some dishonourable deed or deeds must either defend
themselves in such a Court, or have a member/relative of their family do this.
The same applies for the person bringing or making the accusation: they
should if possible present their own case, or have a member/relative of their
family present it.
It is also the duty of the person who believes a dishonourable deed has been
done to them or the members/relatives of their family to nd and accuse
the person responsible, if such a person has not been seen and identied
during the deed, and to nd any witnesses to the deed.
Numinous law thus does not accept the absolute necessity of "professional
lawyers" or "solicitors", regarding such a necessity as dishonourable and a
negation of the liberty of the individual. All the proceedings should be
understandable by ordinary people, and involve only the direct evidence of
witnesses, whether or not a deed is dishonourable according to Numinous
law, and whether or not such a deed has been done by the accused.
An independent witness is dened in Numinous law as a person who is not a
member or relative of either the person accused or of the injured party, and
who is not bound by an Oath of Allegiance to either the accused or the
injured party, or to any member of their families.
Both the Judge and Jurors at such a trial must also be independent by the
same criteria, with both Judge and Jurors expected to have proved and be
known for their honour by their deeds, their work, their service to the
community. Judges are chosen for their honourable character, their known
deeds of honour and their honourable service to the community.
IX: The ninth principle of Numinous law is that if a person who has suered
a dishonourable deed according to Numinous law has no living family
members or relatives, then it is the duty of an honourable person in the
community to act on their behalf, and so nd and accuse the person they
believe is responsible if that honourable person sees such a deed committed,
or sincerely and justly believes that a dishonourable deed has been
committed.
The person who so begins to act is bound by the rules of Numinous law: that
is, they must present the case themselves, and can be challenged to a duel or
a trial by combat by the person they accuse.
This honourable duty of acting on behalf of a person who has no living family
members or relatives, or whose family members or relatives cannot be
traced, or who for some honourable reason such as inrmity or sickness,
cannot act on their behalf, may be undertaken by a public oicial appointed

to undertake such duties, with this oicial being publicly known for their
honour by their deeds, their work, their service to and on behalf of the
community.