God, and the Imaginative Will

Why Normies Are Aristotle's "Natural Born Slaves"

Greek philosopher Aristotle justified slavery because, he believed, some people are born slaves. He called a slave “anyone who, while being human, is by nature not his own but of someone else”. But what exactly distinguishes a natural born slave from a free man? A look at the Myers-Briggs personality classication offers the answer as to who are property and who should rule.

Aristotle further stated that a slave “is of someone else when, while being human, he is a piece of property,” and that “a piece of property is a tool for action”. Who are these tools for human action?

Looking at the Myers-Briggs personality typology, we make a distinction between introverted (I) and extroverted (E) people; between intuitive (Ni) minds and sensing or observing minds (S); feeling (F) or thinking (T); judging (J) or perceiving (P). Now it happens to be so that most of these personality traits have a 50%-50% near-equal distribution, except for intuitive thinking versus sensins, which skews in favor of sensing by 75% (versus intuition 25%).

It means that barely a quarter of humanity is capable of imagining things that aren’t there, such as interpolating or extrapolating data, or fantasizing about the future and seeing multiple different outcomes. It should be no surprise, then, that people with the intuitive personality type—on average—do better than all the sensing personalities. That is because IQ tests usually require you to see into the future to guess, correctly, the outcome of a series of numbers of visuals.

People with intuitive minds can see into the future. They don’t rely on mere that which is in front of them in the present moment. Intuitives can recognize patters and distill previously unknown information. It is for this reason that ruling classes are all recruited from the intuitive minds, for they see the patterns among the common populations, which they subsequently exploit, either for the good of humanity, for the good of their elite in-group, or both.

The people who “can’t see” because they are still blind, then, form the working classes, or about three-quarters of humanity who are destined to be ruled rather than to rule. They are in every sense more akin to animals who respond and react reflexively to their environment. Due to the limitations of their mental state, this large portion of humanity can only follow cues. They may be expert trackers in the wild, but are also the first to be fooled by AI videos.

Transcending Matter to Reshape Reality

Those who favor intuition over sensing embody a capacity to transcend the sensory world, peering into the realm of (more or less) abstract possibilities. This intuitive disposition enables individuals to “discount” the clamor of the senses in favor of imaginative visions that, far from being mere fantasy, hold the potential to alter the physical world itself.

Philosopher Martin Heidegger captured this dynamic in his distinction between “closeness” to the sensory “outside world” and “distance,” a contemplative remove that unveils deeper structures of being. I argue that cultivating a stronger ability to imagine is a transformative force capable of reshaping reality.

Imagination helps access inner potencies to override material constraints, with particular application to Europe’s potential to reclaim traditional faith and culture against the tide of American-style materialism. When I say American, I really mean the style of the non-European matriarchal world, which, through the influence of Judeo-Marxism and its global trade systems, has rather infected the American corporate capitalist world, now being imposed upon Europe. It is not the natural state of being for European elites to care for things like urbanism and material consumption.

In prioritizing love and ethnic rootedness over money and enforced diversity, Europeans might harness their imaginative forces, once again, to foster vibrant small-town communities, thereby dismantling the homogenizing grip of the global economy.

Philosophy: From Will to World-Making

At the heart of this argument lies a philosophical tradition that posits imagination as the bridge between inner essence and outer manifestation. German philosopher Arthur Schopenhauer’s magnum opus, The World as Will and Representation (1818), offers a framework: the world unfolds in two aspects, namely the “will,” an insatiable, blind striving that constitutes the noumenal core of existence, and the “representation,” the phenomenal veil spun by senses, space, time, and causality.

For Schopenhauer, everyday sensory immersion traps us in the will’s service, manifesting as endless desire and suffering. Yet imagination, particularly through aesthetic contemplation in art and poetry, elevates us to a “pure, will-less subject of knowledge,” momentarily silencing the will’s clamor and revealing timeless universals.

Without such imaginative intervention, the will devours itself in material excess; with it, we glimpse redemption through creative transcendence. This Schopenhauerian insight resonates with the broader arc of German Idealism, which elevated mind and spirit as the architects of reality, in stark contrast to Marxian materialism’s inversion.

Thinkers like Johann Gottlieb Fichte and G.W.F. Hegel envisioned the world as the self-unfolding of absolute spirit or ego: Fichte’s Wissenschaftslehre (1794) posits the “I” as an act of imagination that constructs the non-ego (external world) through intellectual intuition, while Hegel’s dialectical idealism in Phenomenology of Spirit (1807) traces history as Geist’s progressive realization, where ideas drive material change.

According to German Idealists, imagination is not passive but generative. Imagination is the faculty through which consciousness objectifies itself, birthing institutions, cultures, and revolutions. Marx and Engels, in The German Ideology (1845–46), famously “stood Hegel on his head,” arguing that material conditions determine consciousness, rendering idealism a bourgeois illusion that obscures economic base from superstructure.

For Marxians, change arises from dialectical materialism: proletarian revolution seizes the means of production, not through visionary fiat but through historical inevitability grounded in labor and scarcity.

The tension between these paradigms is illuminating. German Idealism empowers imagination as a sovereign force, capable of willing worlds anew, while Marxian materialism risks reducing humans to economic cogs. In an era of rampant consumerism, where Marx’s “fetishism of commodities” manifests as endless accumulation, idealism’s emphasis on inner will offers a market correction.

By strengthening our innate imaginative strengths, as a creative Herrenvolk, we reclaim agency over matter, inverting Marx’s formula, to let our spirit dialectically reshape the material world. Our ‘Reaction’, then, is not at all a materialist reflex. Our reactionary movement will precisely beat back the Marxian materialist view of man as a cog in a machine, and reawaken among our people the divine spirit that is the true agent of change.

The Occult: Imagination as Causal Agent

Occult and mystical traditions amplify imagination’s world-altering potency, portraying it as a disciplined force that overrides sensoral facts. Ernst Schertel’s Magic: History, Theory and Practice (1923) theorizes imagination as a “super-sensuous” conduit to cosmic energies. Through ritual ecstasy, the adept amplifies inner visions to manifest will.

The idea is that our sensory input (what we see, hear, smell, touch, or taste) may be so strong that we have come to regard our imagination as a weaker, less truthful force. However, by training our imagination, and by having the discipline to work toward the realization of our imaginations, we may succesfully overturn the entrapment of the physical world.

In Hermetic and Kabbalistic lineages, this manifests as meditative visualization (*Kavanah*), while Christian mystics like St. John of the Cross describe divine imagination birthing prophetic realities.

Imagination, trained and directed, acts causally. Sensory-bound individuals (i.e., Aristotle’s natural born slaves), lost in Heideggerian “closeness,” dream mundanely; distant visionaries, per Thomas Aquinas’s Summa Theologica, abstract essences from phantasms to illuminate “being itself,” fostering contemplative acts that ripple into history.

Science: Neural Pathways to Creative Override

Contemporary science lends empirical weight, revealing imagination as a neurobiological lever for physical transformation. The brain’s default mode network (DMN), active in mind-wandering and ideation, decouples from sensory cortices to simulate alternatives, with high-creativity individuals (Intuitive archetypes) exhibiting robust DMN-prefrontal links that correlate with fluid intelligence.

Neuroplasticity ensures that imaginative training rewires circuits, blurring perception and creation: artists and innovators literally “think” structural changes into existence, from architectural blueprints to therapeutic interventions that heal bodies and societies.

Europe’s Imaginative Reclamation from Globalist Consumerism

Europe possess the spiritual and imaginative potential to confront American consumerism, a materialist juggernaut that Marx might decry as commodity fetishism writ planetary. Critiques highlight America’s cult of excess: ubiquitous, cheap indulgences like bottomless coffee symbolize an individualistic ethos that prioritizes profit over solidarity, eroding Europe’s more temperate, collective traditions.

Europeans, surveys show, favor sustainable durability (i.e., traditionally produced products) and responsible brands over America’s disposability, yet global forces, fueled by U.S.-led neoliberalism, impose rather homogenized markets, displacing local crafts and guilds with fast-food fashion, eroding cultural sovereignty.

Here, the power to imagine new worlds emerges as Europe’s salvific force, countering globalism. By envisioning alternatives, as in “do-it-yourself” movements that preserve folk arts amid globalization, Europeans can invert materialist tides. This manifests spatially: small towns, with their close-knit rhythms and short commutes, nurture traditional faith and ethnic cultures, fostering bonds where love supplants money’s isolation.

Big cities, while vibrant, often breed anonymity and overwork. Their diversity—though financially enriching—risks dilution of rooted identities into superficial multiculturalism. Proponents of traditionalism argue that ethnic homogeneity in rural enclaves sustains cultural continuity, from festivals to dialects, warding off globalism’s “extractive capitalism”.

Europe’s small towns could spearhead a return to tradition with policies prioritizing agrarian self-sufficiency over urban sprawl, faith-based economies valuing stewardship over GDP, and narratives celebrating ethnic tapestries over diversity’s race to the bottom.

Love, as communal ethos, trumps money’s alienation.

Conclusion

It’s time for European to put their most imaginative people back in charge of geopolitcal policy, though our goals will also have to change. No longer will citizens be the sensory slaves of global Marxism. People will have to be reawakened to live more internally validating lives.

This can be achieved by offering people a return to religion. In a religious setting, the community practices its ability to imagine together. Through communal imagination of divine spheres, we then begin to transform our world.

The end of mechanical consumer-globalism is near. It’s to imagine better.