Religious and Scientific Compulsion: An Ethnic Ideation
The Message Going Forward
In the early beginning of ethnic nationalism, there was a great American panorama of belief in both science and religion, which has geometrically increased in both size and specific intent; religious indoctrination has increased by the simple fact that we have been delivered into a reality that promotes the inculcation of these religious beliefs and rituals which belong, in part to the very immigrant ethno-nations brought here by those who wish to finalize the deconstruction of the American ethos, both traditional and those newly formed ideas and nationalistic thought. Science, as long as our sons and daughters remain healthy and taught along the lines of traditional Western thought (i.e. empiricism), our hunger for true scientific thought, will remain. If this ethnic-based formula should recede further, our world-view as we have known it, shall cease.
As well, the dimensions of traditional religious compulsion, as regards the white ethno-state, were relatively fixed; the catholic and protestant communities made up the majority spiritual constructs, and enjoyed ‘majority’ status within a changing government, albeit a shell of what it once was, and the impression of a ‘christian nation’ was accepted by the masses, unaware that this existed only in their minds. So, with the various interpretations and injunctions, the conflicts inherent in ‘religious’ dogma affected the nationalist as well. This all began to change when ethnic nationalism made its presence known.
The ethnic nationalist saw things much differently, as he was not concerned over-much as to the specific doctrinal implications of religious thought; of course, it must be noted, there were devotees covering a large range of religious thought, including non-Christian doctrines such as Asatru, Odinism, Wotanism, and other various Indo-European pre-Christian faiths of which there was more than a nascent trend. At this time, this appreciation or, more specifically, this ‘liberalism’ was unique to a small section of the Christian-nationalist world-view, as they remained ‘traditionalists’ for the most part, and it took the intemperate ethnic nationalist to demand that the ethno-state, that is, race, be the deciding factor in all things which affected the body-politic.
This did not take long to root.
This has begun to change, as new adherents, and old-world opposition has begun to raise its ugly, and intelligent attack on ethnic nationalism in general, making the paths difficult, and colouring the unified struggle with shades of grey and red – colours which represent discord and war – which has begun to manifest itself in the struggle for dominance within a new generation of leadership devoid, shall we say, of a true understanding of what has already been overcome, and that is the prejudice of myopic religious institutions which serve, not the ‘lord’, but too their investments and real estate empires.
This will not stand.
The ethnic nationalist will overcome this trend today, just as we did in the past; if we do not, the rancor and fear of negative individualism will eat away at what is, today, a young and healthy organism, dedicated in its mental outlook to the reaffirmation of ancient and traditional mores, which have served us well in the past, and will carry us into a greater tomorrow.
Science, as well, although not utilized to the extent it is today, has become, and will become an even more powerful tool in the future, has begun to make its own mark on all of our lives, specifically for the race-culture of the West.
In the ‘dark ages’ of the twentieth century, post WWII, that time in which all the curtains were drawn against the message of that rising tide of colour, of genetic science, and political deceptions, the search for ‘truth’ in science, in biology, in genetics all, in turn, were turned against us as a Western people; today, however, the sun of investigation is, once again, rising. The most systematic destruction, however, was of our millennial scientific investigations concerning race and ethnic evolutionary conduct, which suffered the most. The studies of eugenics (Carrel, Ludovici, Hooton, Keith, Holmes, et al), ethnic nationalism (Rushton, McDonald, et al), racial evolutionary psychology (McDonald, Rushton, Salter, et al) are resplendent in their veracity and concise synthesis1 regarding these subjects, and are adequate qualifiers for both the new and old white nationalist.
Americans today, however, are disconnected, unable to face, or lack the ability to understand, the tremendous forces arrayed against the very concepts and institutions founded precisely for them, and only them; the altruistic impulses of our ethnic proclivities, twisted and perverted by persons and institutions who seek to utilize the compassion and sympathetic impulses of our national ethos, not to serve the designated ‘posterity’ of our fathers and mothers but, rather, to those huddled third-world masses, which for no fault of their own, have been sold an ‘idea’ by these ambulance chasers who, in the main, serve their own personal interests first (a succinct definition of racial evolution and genetic similarity), at the expense of the lives and largess of the host ethnic race-culture – which, by the way, is us!
This ‘disconnect’ was not always the case, as such writers like W. Somerset Maugham observed when detailing the human and cultural implications of his subjects, considered this:
Another reason that has caused me to embark upon this work with apprehension is that the persons I have chiefly to deal with are American. It is very difficult to know people and I don't think one can ever really know any but one's own countrymen. For men and women are not only themselves; they are also the region in which they were born, the city apartment or the farm in which they learnt to walk, the games they played as children, the old wives' tales they overheard, the food they ate, the schools they attended, the sports they followed, the poets they read, and the God they believed in. It is all these things that have made them what they are, and these are the things that you can't come to know by hearsay, you can only know them if you have lived them. You can only know them if you are them. And because you cannot know persons of a nation foreign to you except from observation, it is difficult to give them credibility in the pages of a book.2
The connection between peoples of the same root and stock is real, and the message of white nationalism is that, as in days gone by, we remain, in essence, a single genetic strain, a single family; this has been the narrative of a thousand generations, no matter the folly and internecine stupidity which is, also, a part of this narrative – but it is our own, come what may, and seeks its own way-sign, without the interdiction of foreign intrigues and international schemes.
This new narrative, that which has been foisted upon us all is not, strictly speaking, a narrative which comes from overseas, or from foreign entanglements, but from our own root and stock; this is not to forget or forgive those specific elements, or ethnic prerogatives which, unlike our own, work within the fabric of our existing institutions and even our religious institutions, who wish to remake the face, literally, of our folk-community. The self-defense mechanisms, in part physiological and part evolutionary (Rushton, 2005), are seen in the very act of patriotic impulses to ‘protect’ itself from assimilation by those who seek to supplant, not merge, as is often the clarion cry of many of these culture-distorters.
The width and breadth of empirical evidence, which scientific reasoning regarding race-cultural realities abounds in untold millions of words; this present work does not need to prove any ‘scientific’ certainties, as these other works are there for the taking. Moreover, science is a slippery slope for the ethnic nationalist, as there abounds, most certainly, a disagreement of opinion as to just what ‘race’ actually is, and if there really is ‘racial similarity’ as a viable theory of racial imperatives nevertheless, it is good to know that truth shares a larger class distinction than simply those passionate and dedicated intuitive racialists. In point of fact, our ‘intellectual’ kinsmen may, or may not, share the feelings and political aspirations of those of us who, in the main, see it no other way. The difference in ethnic nationalists is that the majorities of these persons are much more involved in all these various aspects of our struggle, and always seek to buttress and add to the library and lexicon of our public debate.
In the previous iterations, we have covered such aspects or ideas of racial identity as biology, genetics, eugenics, psychology, and economics, and this all is simply the body and mind of our ethnic nationalist struggle, and I must admit, that the development of topics such as science and spirituality are, and will have, conflicting qualities of reinforcement, as the division in understanding, of ‘faith’ and ‘science’, remains a source of discord for many; this discussion is not intended to be exhaustive, as I too, get tired of all the opinions and different philosophies incumbent in these discussions, but feel it is important to acquaint or reacquaint the reader with what, exactly, ethnic nationalism faced in its inception, in regards to the overall picture of our predicament, and from what source we are to plumb, as we work our way forward.
In the beginning, ethnic nationalism consisted of two very important poles: Political and sectarian ideologies which, true to form, lived a sibylline life between the opposing forces; and the second element, if not fully felt around the country was, nevertheless, felt deeply within these various political groups – this was religious or Spiritual invocations of personal worth, the redemptive qualities of salvation, and just what this meant in a ‘struggle of the ages’, while at the same time preserving a traditional construct of religiosity when applied to our national origins, and therefore, the extended ideas and policies which would, not only reaffirm our national ‘covenants’, but would also assure the viability of our political aspirations as juxtaposed against our racial determinisms.
With this said, my intentions are not to provide a certain eschatology, or epistemology but, rather, share enough information, both past and present, for the reader to come to some understanding of the synthesis presented at the end of the chapter. After all, a white nationalist in the final analysis, cares not what ‘religion’ one possess, but to what extent the affirmation of ‘blood and bone’ this individual possesses; this may, at first, seem to already take a position, but is not intended to create any particular ethos, although this will, as well, be made manifest by its very development in the construction of this section.
The ethnic nationalist knows that religion and science seems, at first glance, to be opposites of one another; I prefer to call this simply a duality3 in human nature, such as “… is the duality of our Mental make-up which has led to the diversity of opinion regarding man's nature,” as Sir Arthur Keith stated in his Evolution and Ethics, which is so essential in all our human endeavors.
At the modern inception of ethnic nationalism, the epilogue of the previous generational struggle to preserve, and reaffirm our traditional American way of life had waned, lost tremendous perceived public ground in this country, if not the world, and was standing on shaky ground politically and socially; this included, to be sure, the aspects of traditional religious persuasions, as well as variants thereof, in which the American religious milieu had, as well, come well on its way into the modern racial milieu of our assorted denizens, that melting pot of social experimentation and forced acceptance of ideas and programmes which were, and remain, anathema to our intrinsic conception of ourselves and those moral philosophies which seek to extend us, as a unique and separate life-force. Out of this milieu came persuasions and beliefs, which would continue to shake the foundations of tradition.
The religion of the West (see ROTW) has seen its universal imperatives split, sundered, and masked by a dozen mainstream offshoots of the original theology, making spiritual exploration and institutional suffrage a matter of individual intuition. In the American experience, protestation being a singular imperative in the structuring of this national ethos, and Protestantism filling a perceived lack of church theology, has evolved into a milieu of white-protestant theology, taken again, by African-americans who, in turn, are best known by their hell-raising Baptist invocations while, at the same time , mexican-American Catholics have, as well, added their own distinctly native interlocutors in the overall theological discussion.
Ethnic Nationalism has its own narrative, the multi-verse of scriptural anecdotes, and belief systems, which range from Catholicism, Christian Identity, Episcopalian, Southern Baptist, Asatru, Odinism, Wotanism, Aryan Mysticism, Dualism, Vedic thought, Transmigration, Natural Philosophy, the doctrine of Metempsychosis4, Cosmotheism and Theosophy just to name a few.
And ethnic nationalists have been called small-minded and myopic!
The ethnic nationalist reeks of ‘religious’ ideas, but this does not necessarily disclose the nature of science or of spirituality, in regards to what is seen as Nationalism.
Before ethnic nationalism congealed in the minds of many a new adherent, nationalism abounded from one coast to the next; patriotism was the collective consciousness of white Christians throughout the nation, each denomination forming their political universe out of, in greater or lesser degrees, the ‘religious’ consensus of their individual religious imperatives in direct relation to how much this consensus of morality gave them, also, an imperative of national and racial identity – after the ‘sixties this changed dramatically, since the established churches took an over-broad policy of ‘racial acceptance’ which, just few scant years before, was filled with injunctions against diverse racial assimilation (such as Biblical anti-miscegenation laws), Marxist inspired social dogma, including the resulting ‘religious’ implications, internationalism (as seen as a loss of national sovereignty), and socioeconomic maneuvers in the redistribution of the national wealth for minority needs, as this affected, directly, the white majority’s productive worth.
Soon after, a distant thunder began to be heard, and the lightning with which it brought, was that pernicious and most consistent, if not also at the same time, the most contentious of issues which, even today, resonates at so many levels, and receives from so many quarters, the approbation of civic and clerical spokesmen: that of the Jewish Question.
I have strong reservations, personally, in dipping into this subject, not because I am not aware, on a very personal level, of the actual conflicting and disparate issues involved, but because I do not have a ‘pathological’ interest in this subject; yet the facts and historical nuances are simply too blatant, and too numerous, to avoid; and since this work is about ‘racial identity’ then, perforce, we must, at some point in this discussion, give a cursory appraisal of this ‘item of faith’ as seen by our detractors, as well as certain of our more vocal and passionate believers in the struggle that we are, most certainly, in.
One caveat, however, and I will be as clear as possible, is that, as far as I am concerned, the constant application of the ‘jewish question’ in nationalist rhetoric and publishing does, at first blush, take us into the abyss and the quicksand of, being forced to remain in the darkness of half-baked ideas, and the slippery intractable positions of climbing from this quicksand with quotes and parables which attempt to conditionally impart a certain veracity amongst our ‘other’ parts; this becomes a distraction to the primary element of our own racial survival.
It is agreed that we face tremendous polar opposites when considering race, culture, and religion; in fact, the fate of our folk-community rests upon not only the dangerous impediments which face us, but also the dialogue with which we must have with our fellows who, in most cases, are already permanent in their perceived notions of ‘good and bad’, ‘light and dark’, ‘sun and moon’ that, in terms of our presentation of ethnic nationalism as a viable and enlightened force, we must always be careful in what we present to our fellows as our raison d’être which, to some, seems to be focusing on the undercurrent of our struggle, in lieu of just how to solve and proceed faithfully to our future.
When I write, or read the words of others, I want to be uplifted in spirit as well as in body, by the very nature of the mind and intent of these words; I must admit, frankly, that the discussion of the ‘jewish question’ is, in my mind, a depressing and un-spiritual discussion. It is, as well, a necessary and important dialogue, never minding my personal inclinations toward those things, which remain beautiful, harmonious, and potent in the positive applications of thought and pursuits, in which I am more predisposed.
With this said, as ethnic nationalists, we must, at least, pull the curtain on this subject, as our detractors will, nevertheless, bring it up in their own fashion and their own time which, if allowed, only puts us on the defensive, continually, to the detriment of the entire folk-community.
I choose to refrain from an in depth and exhaustive delineation of this subject and choose, however, to present a simple yet, I hope, concise and honest portrayal of a simple duality – a dichotomy actually, that seems to present itself amongst the majority of white nationalists, and conservatives in general who, for the most part, claim the religion of the Christ as their raison d’être above all others; in their own way, as I see it, they transcend even their consideration of ‘redemption’5 and nestle, womb-like, into a metaphysical void, devoid of consistent ‘life experience’ and even Western empirical rationality when it comes to their vision of Christian theology, and its incumbent eschatology when, faced with certain discussions of the ‘chosen people’, they give the farm away, willingly, and is almost as if they suspend the rational part of their mental activities, which should serve any race or group of individuals as being a mark of themselves, specifically:
Even so, this antipathy was necessary for the West to grow. Without the conflict of ideas, there can be no distillation. There can be no rising. In our millennia, this distillation may be summed up concerning the spiritual soul of man: “If it did not possess this greatness, then it could not become God even through grace.” This from the mouth of a truly Western thinker, [Meister] Echehart of Hocheim. This man was not the cultural bastard of Africa (Augustine), but of Thuringian nobility. True, this may be conceit, but let us assume that it represents the pride of personality rather than some baser instinct, for the premise is purely Western. True Western values, and that is the essence of religion, values, and is the belief that the nobility of the self-reliant soul is the highest of all values. This in no way absolves us of the ‘value’ of God; rather it reinforces the interrelationship between the seen and unseen. The tangible and the intangible.6
It never pays to run from what you are, and not facing differing views with peace or war, as each case warrants, is not the distinctive mark of an honest man.
Ethnic nationalism, as an ideology is, on the other hand, fundamentally designed to secure the extension and survival of the members of the West. If this puts us outside the purview of theological debate, so be it; conversely, if this puts theology, as we see it today, outside the purview of ethnic nationalists, this, as well, will be what it will be.
Within this group, or aspect of folk-community, just like the ‘mainstream’ body-politic, there are also fundamental differences in policy: Foreign, domestic, and religious ideologies. This latter, as has been foreseen for many years by true ethnic nationalists hoping, beyond hope, that religious conflict and wars would be avoided at all costs, has begun that nascent attempt to justify the West’s involvement in foreign Wars, and the various economic manipulations incumbent in Imperial ventures.
Being a member of the larger western-folk culture, and not being completely immersed in the intricacies of Islam, as many of us have been exposed to ‘christianity’ and some variant form of ‘judeo-christianity’, have to depend upon those who have made it their passion to delve deeply into these oblique and ofttimes archaic and devout differences in Theology proper. Moreover, what has been passed on to the bulk of Americans has a distinct and pungent odour of sabotage, of misdirection and reaction.
The ‘mainstream media’ has pointed out, since the Second Iraqi Invasion, that it is not the ‘muslim’ with whom we are at war, but with only ‘extreme elements within Islam’, and that our winning experiment, here, in the U.S. is proven out by the very existence of these diverse and conflicting religious technics. However, this does not seem to be passing the ‘smell test’ with a majority of Americans who believe in the ethnic nationalist worldview – and while we, as well, have our own issues with religion and faith does, nevertheless, come to a consensus regarding the use of ‘religion’ to polarize the populace against the invader. Moreover, it is clear that those who are positioning themselves in the forefront, such as the mass of ‘christian-zionists’ (i.e. the majority of white conservatives), who have made their positions very clear regarding their adoptive co-religionists in the middle-east must, at the same time, come to the conclusion that while they are condemning certain aspects of the religion of ‘islam’, its doctrines and covenants, and its various outbursts of revenge and war that, at the same time, it is necessary to open up the various books of Judah as well.
Why is it, for instance that, of a sudden, certain ‘opinion makers’, while creating a web of intrigue, and filling in the ‘voids’ of our economic distress with more traditional ‘conspiracies’ which have been floated since the 50’s and, at that time, were discounted and dissembled as ‘right-wing’ conspiracies – and the hate-filled rhetoric against the nominally Christian traditionalists, went unabated for another generation and beyond?
These hate-filled diatribes against Islam, used ostensibly to inform and prepare the ‘faithful’ against such sinister ‘anti-Christian’ beliefs, have prepared the way for the great ‘crusade’, that awful and terrible resistance against that which would destroy the very fabric of the ‘word of god’.
As ethnic nationalists, it is incumbent upon each of us, to keep a watchful eye upon those who would twist and contort a faith, any faith, to fill the void in their own lack of world-vision and the simple veracity of their own beliefs. We ask, for instance: Just what is harmful to our [western] way of life? What spiritual threat does the West suffer if not rooted out? This, of course, has been with us since our beginnings. As of today, however, what do we make of the attacks and aspersions against those who reside in such far-away lands?
Christianity, in the West, means many things to many different people.
What we share, in the main, is a collection of traditions and proverbs, passed down for two-thousand years, making the difficult mechanisms of ‘faith and doctrines’ bend to the will of our own calling (which is the way of the West). The ‘root’ of this faith, a contentious issue, even amongst the most pious believers, is whether or not ‘judaism’ is, in fact, the root and stock of the ‘faith of our fathers’. One could, if one were willing, find any numerous ‘best sellers’ and historical documents berating the beliefs of any one or more of the various Christian sects, amongst ourselves, and call this healthy and open to debate within the framework of the freedoms associated with America. Why, then, if debate is encouraged, indeed, it is expected – if one is patriotic – that it is accepted to debate only the religion of our ‘enemies’, but not our friends?
There are daily and numerous reports concerning the hateful and war-mongering nature of Islam, and why it is so important that average people be acquainted with these diabolical verses, yet shudder and whimper when exposed to, let us say, the Talmud of the Jewish people. Certainly, as many Americans know, this book of the Elders is replete with horrendous and mind-boggling aspersions upon the ‘christ’ of the elect, and has been brought to the attention of millions, yet was to be drowned in the cacophony of attacks directed at those awful ‘anti-semites’7. Men, like Father Caughlin, Gerald K. Smith, Charles Lindbergh8, Henry Ford9, and many more known and unknown, who shared a belief that the essence of ‘christianity’ remained in, and with, a particular people; while the ways and means of a higher-purpose were subsumed by the daily interaction of those who lived together in a still young and vigorous nation, yet were considered ‘anti-semites’ for bringing to light those actions which benefited the one, but not the other, in this land of the free.
However, the search for truth is often circuitous, and being a free people, and able to make up our own minds, especially in the throes of War and economic chaos, should we avail ourselves at every opportunity to listen, read, and debate these issues which will have such telling consequences upon us all, and no longer fear the slings and arrows of our detractors.
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Notes:
Cf. Simpson, W.G. – Which Way Western Man?, passim.
W. Somerset Maugham – The Razor’s Edge, 1944.
Note: For those of you who wish to enter the science of ‘psychology’, or simply the evolutionary construct of ‘human nature’, I would also suggest the reading of Sir Arthur Keith (Evolution and Ethics), Alexis Carrel (Man the Unknown), Anthony M. Ludovici (Choice of a Mate), E. A. Hooton (Twilight of Man); these works are extremely hard to find – the bookshelves have been gleaned of all knowledge which affronts the morality of the modern elect, of those halls of ‘knowledge’ which, in pie-cutter fashion, roll on to the drumbeat of egalitarian dogma, proud to be the disciples of the likes of Boas and Freud, those purveyors of Marxian lies and deceit, but which was wholly absorbed by the sycophantic disseminators of a new or novel assessment of human nature (One but wonders, also, that these new methodologies, such as ‘social anthropology’ were not, strictly speaking, designed with the intention of destroying a ‘fact-based’ system of analysis, with that which would destroy and replace that system) and the study of empirical Biology, such as those authors listed above. Time to resurrect these stalwart Knights of truth who, even in death have climbed the heights of Olympus, confident in their own human experience, and stretch out their hearts and minds to us all. To recognize a great mind is one thing – to follow and expound upon this genius is the method of action, for to let knowledge die on the vine is the ultimate of insults to those ‘pathfinders’ of yesteryear. FLS
A term disclosed by Professor Revilo P. Oliver, when discussing the value of an Aryan Religion or, more precisely, the need for a strictly White-aryan religion; he remarked that: Schopenhauer drew inspiration for much of his philosophy from the fifty Upanisads that he read in the Latin translation by Anquetil.” (Duperron (Strassburg, 2 vols., 1801-1802), of which he said (Parerga, II, 185), "It has been the most elevating reading which (with the exception of the original text) there can possibly be in the world. It has been the solace of my life, and will be of my death." [See Note, (Liberty Bell, December 1986)] FLS
Rise of The West, pg. 96: “As with all values and perceptions there is, for the modern, that penultimate doctrine of self – of Faith. The one value that determines the modern’s attitude toward these issues is a priori of the modern Christian – Redemption. This ambiguous reference of things to be is their overriding compulsion; it is their will-to-power. It is to the exclusion of all other aspects of Life that the modern strives ever to ‘spread the word of God’ to all and sundry who have ears hoping, in fact depending on, for their very existence, that this compulsion will assure their reward in a heavenly kingdom [for an erstwhile job well done!]. The Race, the Culture, or present day mental state of their people, their blood, means nothing compared to that great reward. To think otherwise would put the unfortunate ‘unbeliever’ in the category of infidel or heretic; this dynamic then, becomes the classic ‘inner’ and ‘outer’ man concept held in such disrepute by the liberal and his minions of ‘modern christianity’. But there is more.”
Op. cit., Rise of The West, pg. 16, passim.
Stojgniev O'Donnell - A Clarification on Jews and Violence, National Vanguard, 2004.
“He cannot live without "anti-Semitism," for that is something central to his whole perception of the universe. With his history in diaspora marked by his deeds of treachery, duplicity, conspiracy, arrogance, and racism, the Jew has a talent for cultivating enemies.
America will fall apart because there will be nothing in America left to believe in. The country will fracture, and suddenly the limelight will focus on wealthy, influential, clannish Jews. They will become the first victims of the chaos, despite efforts of others to shield them. We expect that dislike of the Jews will not prevent non-Jews from trying to save them. We have the example of Slavs who sheltered and saved Jews during the Second World War, even though those same individuals before the War were publicly critical of Jews and had been branded "anti-Semites" by the Jews. The destruction of the Jews is not something I wish to witness in my life. Given the opportunity then, I hope I would be able to react by practicing my own religious and moral beliefs.” ~ From the Old Country, October 2004.
Op. cit. The Culture of Critique, pg. xv. “…whether or not you are going to let your country go into a completely disastrous war for lack of courage to name the groups leading that country to war—at the risk of being called ‘anti-Semitic’ simply by naming them” (as paraphrased by Anne Morrow Lindbergh 1980, 224; italics in text). For these feelings of Patriotism, was Charles Lindbergh made into an ‘anti-semite’, and where were his ‘christian’ brothers – his fellow Americans? Such has been the cost of true courage in this country to this present day.
Ford, Henry – International Jew, pg. 27 “Anyone who essays to discuss the Jewish Question in the United States or anywhere else must be fully prepared to be regarded as an Anti-Semite, in high-brow language, or in low-brow language, a Jew baiter.”